text:
Posted on 10/12/2010 8:06:29 AM PDT by topcat54
What Does Peter Mean by the Passing Away of Heaven and Earth? A Study of 2 Peter 3 By Gary DeMar | Published: October 11, 2010 If theres one passage of Scripture that is repeatedly brought up as an indictment against anyone who objects to modern-day prophetic speculation, it is 2 Peter 3:318. If you dispute with those who argue that all the signs around us indicate that we are living in the last days, then you are labeled a scoffer or a mocker (2 Peter 3:3). If this is true, then how should we describe those who argued that proposed signs during the two world wars were not signs of the end? They were right! Were they scoffers? The same could be asked about those who rejected the claim that events surrounding the French Revolution in the 18th century were sure signs of a prophetic end of all things. Every generation has had those who claimed the end was near and those who argued that the end was not near. Appealing to contemporary signs to make predictions of a near end has a long history as Francis Gumerlock demonstrates in his book The Day and the Hour . One would think that by now Christians would stop doing it. But they dont. They know revving people up over the last days sells books, lots of books.
The people Peter accuses of being scoffers were enemies of Jesus and the gospel. They scoffed at the claims made by Jesus that the temple would be destroyed and Jesus Himself would be the one to make it happen before their generation passed away. Since more than 30 years had passed since Jesus made this prediction, and the temple was still standing with no indication that it would be destroyed in less than a decade, they began to mock the words of Jesus. Theres a big difference between a scoffer who rejects biblical revelation, in this case, Jesus words, and someone who argues for an alternative position using sound biblical arguments. A person who disagrees with modern-day prophetic speculation is not a scoffer, especially when there have been so many failed attempts at predicting the certainty of the end over the years. One could just as easily make the case that modern-day prophetic speculators (you know who they are) are scoffers and mockers because they twist and distort Jesus clear words that He would return in judgment before that first-century generation passed away (Matt. 24:34). They try to argue that the Greek word genea, best translated as generation, can be translated as race or nation. When that doesnt work, some argue that this generation (whats present), should be translated that generation (whats future). When Jesus clear words dont suit their prophetic paradigm, words are removed and new words added. This generation becomes, the generation that sees these signs, as if Jesus was addressing a generation other than the one to whom He was speaking. Jesus made it clear that His present audience (you) would see all these things (Matt. 24:33).
Second Peter 3 links scoffers (v. 3 in KJV; mockers in NASV) with the last days (v. 3), the promise of His coming (v. 4), the day of the Lord (v. 10), and the passing away of the heavens and the earth (v. 10). The last days, in Peters use of the phrase, is not code for events leading up to either the rapture or the second coming. Gordon Clark comments:
The last days, which so many people think refers to what is sill future at the end of this age, clearly means the time of Peter himself. I John 2:18 says it is, in his day, the last hour. Acts 2:17 quoted Joel as predicting the last days as the lifetime of Peter. . . . Peter obviously means his own time.[1]There are other passages like Hebrews 1:12 (notice the use of the plural near demonstrative these), Hebrews 9:26 (notice the use of now), 1 Corinthians 10:11 (upon whom the ends of the ages have come), and James 5:3 (the storing up of their treasure was in the last days). The question is: The last days of what? The last days of the old covenant with its stone temple, blood sacrifices, and earthly sinful priesthood.
Given that most Christians who make the scoffer charge are premillennial, that is, they believe that after a future seven-year period of great tribulation, a thousand year reign of Jesus on the earth will immediately follow. Its only after this 1007-year period that the events described in 2 Peter 3 are said to be fulfilled. The new heaven and a new earth comes into existence after the first heaven and the first earth passed away (Rev. 21:1). These events follow the thousand year period of Revelation 20. Given premillennial assumptions (which I believe are wrong), it is biblical to argue that the events described by Peter cannot be near. How can a person be a scoffer or a mocker of near events when the supposed dissolution of the cosmos is more than a millennium away? It doesnt make any sense. The charge only makes sense if the described events are actually near, near to Peters generation. Those in Peters audience were looking for these things (2 Peter 3:3). How could they be looking for these things if they were at least 1007 years in their future? In fact, once Jesus sets foot on planet earth again, according to premillennialism, it will be quite easy to calculate when the events of 2 Peter 3 will take placeexactly a thousand years later. To silence a scoffer, all a person has to say is, Look, God promised that these events wont happen for a thousand years. This means that for the premillennialist, the events revealed and described by Peter cant have anything to do with our time. They are still far in the future. This means that this section of Scripture cant be used to club those who reject the notion that we are living in the last days. Peter specifically says, once again following the premillennial paradigm, the last days are at this moment in time at least 1007 years in the future. So, if the last days refer to the period just before the dissolution of the cosmos that is at least 1007 years in our future, then we cant be living in the last days and there are no signs that can be called in evidence to support the claim that a new physical heaven and earth are on the prophetic horizon.
The language of 2 Peter 3 is certainly apocalyptic and world ending, but is Peter describing the end of the space time universe as we generally conceive it or is he describing the end of a different type of world? The only way to know is to study similar language found in the Old Testament. In Micah 1:1, a prophetic word was revealed to Micah of Moresheth in the days of Jotham, Ahaz and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. Micahs prophecy isnt about a time in the distant future. Rather, its about the rebellion of Jacob and for the sins of the house of Israel because of the high place of Judah (1:5). The prophecy is about a time when idol worship dominated the nation (1:67). Notice how the imminent judgment is described:
Hear, O peoples, all of you; Listen, O earth and all it contains,God is calling the world as a witness against His covenant people who had the law against idols and graven images given to them in a personal way, in commandments written on stone (Rev. 20). God is described coming down that has the effect of melting the mountains, splitting the valleys, and flooding the land with the melted debris. This language is used elsewhere to describe similar local events (Judges 5:4; 2 Sam. 22; Ps. 18:710; 68:8; Isa. 64:12). Its the language of decreation. Did the mountains melt? No more than the foundations of the world were laid bare (Psalm 18:15) when David battled all his enemies (see the Prologue to the Psalm).And let the Lord GOD be a witness against you,
The Lord from His holy temple.
For behold, the Lord is coming forth from His place.
He will come down and tread on the high places of the earth.
The mountains will melt under Him
And the valleys will be split,
Like wax before the fire,
Like water poured down a steep place.
We find something similar in the book of Zephaniah. A local judgment that has national consequences for Judah and Jerusalem (1:4) is described in a way that depicts the end of the earth and every living thing on it:
I will completely remove all thingsThis local judgment is a reversal of creation. Later in the chapter we read, Near is the great day of the Lord, near and coming very quickly. . . . And all the earth will be devoured in the fire of His jealousy, for He will make a complete end, indeed a terrifying one, of all the inhabitants of the earth (1:14, 18). Notice the use of fire, a complete end, including the end of the earth. Peter uses the same language. He writes from the vantage point of his day that the end of all things is at hand (1 Peter. 4:7; cf. in these last times: 1:20). Like in Zephaniah, this prophetic description can hardly be a declaration that the end of the physical universe was about to take place. The Bibles use of at hand (near) indicates that whatever this end is, it was near for Peter and his first-century audience. Jay E. Adams offers a helpful commentary on the passage, taking into account its historical and theological context:From the face of the earth, declares the Lord.
I will remove man and beast;
I will remove the birds of the sky
And the fish of the sea,
And the ruins along with the wicked;
And I will cut off man from the face of the earth, declares the Lord (Zeph. 1:23).
[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.What promise of His coming (2 Peter 3:4) does Peter have in mind? Peter was present when Jesus told him and some of the other apostles, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom. (Matt. 16:2728). This event had to be in the lifetime of Jesus audience. In similar fashion, Jesus told His disciples that He would return in judgment before this generation passed away (24:34). 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. The parousia (coming/presence) is a time of divine judgment (Matt. 24:27) upon the old covenant world. Peter was present when Jesus told him that He would return in judgment within a generation (Mark 13:3, 30). In the next verse, Jesus tells Peter and those who are with him that heaven and earth will pass away (13:31; Matt. 24:35). The burning up of heaven and earth is a reference to the end of the old covenant economy. As Jews who were familiar with the Old Testament, they would not have understood Jesus words in any other way. Between Matthew 16:2728 and 24:34, Jesus tells His disciples that Jerusalem will be burned with fire (22:7). With that burning, everything associated with the old economy went with it. Peter Leithart puts the chapter in context for us: But wherever would the mockers have gotten the idea that Jesus was coming before the fathers died? Why, lo and behold, Jesus said exactly that. The whole debate presupposes that Jesus promised to come soon. Without that premise, neither the mockers mockery nor Peters letter makes any sense. Peter and his opponents differ on the crucial question of the promises reliability, but they agree on its content.[3] The fathers (2 Peter 3:4) are the true early church fathers, those who died since Jesus promised that they would come before their generation passed away (Matt. 24:34; see 24:9; John 16:2; Acts 7:5460; 12:2).
In six or seven years from the time of writing, the overthrow of Jerusalem, with all its tragic stories, as foretold in the Book of 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 Minorthe temple ceremonies (outdated by Christs death), Pharisaism (with its distortion of O.T. law into a system of works-righteousness) and the political stance of Palestinian Jewry toward Romewould 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.[2]
Theres much more that can be said about 2 Peter 3. The following section was written by the late David Chilton (19511997). David left behind a large body of work on eschatology: a verse-by-verse commentary on the book of Revelation ( The Days of Vengeance), a work on prophetic interpretive principles (Paradise Restored), and an exposition of the Olivet Discourse ( The Great Tribulation).
According to St. Peters second epistle, Christ and the apostles had warned that apostasy would accelerate toward the end of the last days (2 Pet. 3:24; cf. Jude 1719)the forty-year period between Christs ascension and the destruction of the Old Covenant Temple in A.D. 70.[4] He makes it clear that these latter-day mockers were Covenant apostates: familiar with Old Testament history and prophecy, they were Jews who had abandoned the Abrahamic Covenant by rejecting Christ. As Jesus had repeatedly warned (cf. Matt. 12:3845; 16:14; 23:2939), upon this evil and perverse generation would come the great Day of Judgment foretold in the prophets, a destruction of ungodly men like that suffered by the wicked of Noahs day (2 Pet. 3:57). Throughout His ministry Jesus drew this analogy (see Matt. 24:3739 and Luke 17:2627). Just as God destroyed the world of the antediluvian era by the Flood, so would the world of first-century Israel be destroyed by fire in the fall of Jerusalem.
St. Peter describes this judgment as the destruction of the present heavens and earth (2 Pet. 3:7), making way for new heavens and a new earth (2 Pet. 3:10). Because of what may be called the collapsing-universe terminology used in this passage, many have mistakenly assumed that St. Peter is speaking of the final end of the physical heaven and earth, rather than the dissolution of the Old Covenant world order. The great seventeenth-century Puritan theologian John Owen answered this view by referring to the Bibles very characteristic metaphorical usage of the terms heavens and earth, as in Isaiahs description of the Mosaic Covenant:
For I am the LORD your God, who stirs up the sea and its waves roar (the LORD of hosts is His name). I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, You are My people (Isa. 51:1516).Owen writes:
The time when the work here mentioned, of planting the heavens, and laying the foundation of the earth, was performed by God, was when he divided the sea ([Isa. 51] v.15), and gave the law (v. 16), and said to Zion, Thou art my peoplethat is, when he took the children of Israel out of Egypt, and formed them in the wilderness into a congregation of believers and a civil state. Then he planted the heavens, and laid the foundation of the earthmade the new world; that is, brought forth order, and government, and beauty, from the confusion wherein before they were. This is the planting of the heavens, and laying the foundation of the earth in the world. And hence it is that when mention is made of the destruction of a state and its government, it is in that language that seems to set forth the end of the world. So Isaiah 34 which is the destruction of the state of Edom. The like is also affirmed of the Roman Empire (Rev. 6:14) which the Jews constantly affirm to be intended by Edom in the prophets. And in our Saviour Christs prediction of the destruction of Jerusalem, Matthew 24, he sets it out by expressions of the same importance. It is evident then, that, in the prophetical idiom and manner of speech, by heavens and earth, the civil and religious state and combination of men in the world, and the men of them, are often understood. So were the heavens and earth that world which was then destroyed by the flood.[5]Another Old Testament text, among many that could be mentioned, is Jeremiah 4:2331, which speaks of the imminent fall of Jerusalem (587 B.C.) in similar language of decreation:
I looked on the earth, and behold, it was formless and void; and to the heavens, and they had no light. . . . For thus says the LORD, the whole land shall be a desolation [referring to the curse of Lev. 26:3133; see its fulfillment in Matt. 24:15!], yet I will not execute a complete destruction. For this the earth shall mourn, and the heavens above be dark. . . .From the very beginning, Gods covenant with Israel had been expressed in terms of a new creation: Moses described Israels salvation in the wilderness in terms of the Spirit of God hovering over a waste, just as in the original creation of heaven and earth (Deut. 32:1011; cf. Gen. 1:2).[6] In the Exodus, as at the original creation, God divided light and darkness (Ex. 14:20), divided the waters from the waters to bring forth the dry land (14:2122), and planted His people in His holy mountain (15:17). Gods miraculous formation of Israel was thus an image of Creation, a redemptive recapitulation of the making of heaven and earth. The Old Covenant order, in which the entire world was organized around the central sanctuary of the Jerusalem Temple, could quite appropriately be described, before its final dissolution, as the present heavens and earth.
The 19th-century expositor John Brown wrote: A person at all familiar with the phraseology of the Old Testament scriptures knows that the dissolution of the Mosaic economy, and the establishment of the Christian, is often spoken of as the removing of the old earth and heavens, and the creation of a new earth and heavens. . . . The period of the close of the one dispensation, and the commencement of the other, is spoken of as `the last days and `the end of the world; and is described as such a shaking of the earth and heavens, as should lead to the removal of the things which were shaken (Hag. 2:6; Heb. 12:2627).[7]
Therefore, says Owen, On this foundation I affirm that the heavens and earth here intended in this prophecy of Peter, the coming of the Lord, the day of judgment and perdition of ungodly men, mentioned in the destruction of that heaven and earth, do all of them relate, not to the last and final judgment of the world, but to that utter desolation and destruction that was to be made of the Judaical church and statei.e., the Fall of Jerusalem in A.D. 70.[8]
This interpretation is confirmed by St. Peters further information: In this imminent Day of the Lord which was about to come upon the first-century world like a thief (cf. Matt. 24:4243; 1 Thess. 5:2; Rev. 3:3), the elements will be destroyed with intense heat (2 Peter 3:10; cf. v. 12). What are these elements? So-called literalists lightly and carelessly assume that the apostle is speaking about physics, using the term to mean atoms (or perhaps subatomic particles), the actual physical components of the universe. What these literalists fail to recognize is that although the word elements (stoicheia) is used several times in the New Testament, it is never used in connection with the physical universe! (In this respect, the very misleading comments of the New Geneva Study Bible on this passage violate its own interpretive dictum that Scripture interprets Scripture. For possible meanings of this term, it cites pagan Greek philosophers and astrologersbut never the Bibles own use of the term!) Kittels Theological Dictionary of New Testament Words observes that while in pagan literature the word is used in a number of different ways (referring to the four elements of the physical world, or to the notes on a musical scale, or to the principles of geometry or logic), the New Testament writers use the term in a new way, describing the stoicheia as weak and beggarly. In a transferred sense, the stoicheia are the things on which pre-Christian existence rests, especially in pre-Christian religion. These things are impotent; they bring bondage instead of freedom.[9] Throughout the New Testament, the word elements (stoicheia) is always used in connection with the Old Covenant order. St. Paul used the term in his stinging rebuke to the Galatian Christians who were tempted to forsake the freedom of the New Covenant for an Old Covenant-style legalism. Describing Old Covenant rituals and ceremonies, he says we were in bondage under the elements (stoicheia) of this world. . . . How is it that you turn again to the weak and beggarly elements (stoicheia), to which you desire again to be in bondage? You observe days and months and seasons and years. . . . (Gal. 4:3, 910). He warns the Colossians: Beware lest anyone cheat you through philosophy and empty deceit, according to the basic principles (stoicheia) of the world, and not according to Christ. . . . Therefore, if you died with Christ to the basic principles (stoicheia) of the world, why, as though living in the world, do you subject yourselves to regulationsDo not touch, do not taste, do not handle (Col. 2:8, 2021). The writer to the Hebrews chided them: For though by this time you ought to be teachers, you have need again for someone to teach you the elements (stoicheia) of the oracles of God, and you have come to need milk and not solid food (Heb. 5:12). In context, the writer to the Hebrews is clearly speaking of Old Covenant [elements that the book of Hebrews argues have passed away]particularly since he connects it with the term oracles of God, an expression used elsewhere in the New Testament for the provisional, Old Covenant revelation (see Acts 7:38; Rom. 3:2). These citations from Galatians, Colossians, and Hebrews comprise all the other occurrences in the New Testament of that word elements (stoicheia). Not one refers to the elements of the physical world or universe; all are speaking of the elements of the Old Covenant system, which, as the apostles wrote just before the approaching destruction of the Old Covenant Temple in A. D. 70, was becoming obsolete and growing old and ready to vanish away (Heb. 8:13). And St. Peter uses the same term in exactly the same way. Throughout the Greek New Testament, the word elements (stoicheia) always means [covenantal elements], not [physical elements]; the foundational elements of a religious system that was doomed to pass away in a fiery judgment [Matt. 22:7].
In fact, St. Peter was quite specific about the fact that he was not referring to an event thousands of years in their future, but to something that was already taking place:
But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements ( stoicheia) will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things are being dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements (stoicheia) are being melted with fervent heat? (2 Pet. 3:1012)Contrary to the misleading renderings of translators blinded by their presuppositions, St. Peter insists that the dissolution of the present heaven and earththe Old Covenant system with its obligatory rituals and bloody sacrificeswas already beginning to occur: the universe of the Old Covenant was coming apart, never to be revived:
When did prophet and vision cease from Israel? Was it not when Christ came, the Holy one of holies? It is, in fact, a sign and notable proof of the coming of the Word that Jerusalem no longer stands, neither is prophet raised up, nor vision revealed among them. And it is natural that it should be so, for when He that was signified had come, what need was there any longer of any to signify Him? And when the Truth had come, what further need was there of the shadow? . . . And the kingdom of Jerusalem ceased at the same time, kings were to be anointed among them only until the Holy of holies had been anointed.[10]St. Peters message, John Owen argues, is that the heavens and earth that God himself plantedthe sun, moon, and stars of the judaical polity and churchthe whole old world of worship and worshippers, that stand out in their obstinacy against the Lord Christshall be sensibly dissolved and destroyed.[11]
As we have seen, Puritan theologian John Owen, the author of the seven-volume commentary on the book of Hebrews, argued that the teaching of 2 Peter 3 about the coming Day of the Lord was not about the end of the physical universe, but of the Old Covenant and the nation of Israel. He points out that the phrase heavens and earth is often used in the Old Testament as a symbolic expression for Gods covenantal creation, Israel (see Isa. 51:1520; Jer. 4:2331). Owen writes: the heavens and earth that God himself plantedthe sun, moon, and stars of the judaical polity and churchthe whole old world of worship and worshippers, that stand out in their obstinacy against the Lord Christshall be sensibly dissolved and destroyed.[12]
Owen offers two further reasons (of many that might be insisted on from the text, he says) for adopting the A.D. 70 fulfillment of 2 Peter 3. First, he observes, whatever is here mentioned was to have its particular influence on the men of that generation.[13] That is a crucial point, which must be clearly recognized in any honest assessment of the apostles meaning. St. Peter is especially concerned that his first-century readers remember the apostolic warnings about the last days (vv. 23; cf. 1 Tim. 4:16; 2 Tim. 3:19). During these times, the Jewish scoffers of his day, clearly familiar with the Biblical prophecies of judgment, were refusing to heed those warnings (vv. 35). He exhorts his readers to live holy lives in the light of this imminent judgment (vv. 11, 14); and it is these early Christians who are repeatedly mentioned as actively looking for and hastening the judgment (vv. 12, 13, 14). It is precisely the nearness of the approaching conflagration that St. Peter cites as a motive to diligence in godly living!
An obvious objection to such an exposition is to refer to what is probably the most well-known, most-misunderstood text in St. Peters brief epistle: But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day (2 Pet. 3:8). This means, it is said, that Gods arithmetic is different from ours, so that when Scripture uses terms like near and shortly (e.g., Rev. 1:1, 3) or at hand (e.g., James 5:57), it doesnt intend to give the impression of soon-approaching events, but of events possibly thousands of years in the future! Milton Terry refuted this seemingly plausible but spurious theory:
The language is a poetical citation from Psalm 90:4, and is adduced to show that the lapse of time does not invalidate the promises of God. . . . But this is very different from saying that when the everlasting God promises something shortly, and declares that it is close at hand, He may mean that it is a thousand years in the future. Whatever He has promised indefinitely He may take a thousand years or more to fulfill; but what He affirms to be at the door let no man declare to be far away.[14]J. Stuart Russell wrote with biting disdain:
Few passages have suffered more from misconstruction than this, which has been made to speak a language inconsistent with its obvious intention, and even incompatible with a strict regard to veracity.Continuing his analysis, John Owen cites 2 Peter 3:13: But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Owen asks: What is that promise? Where may we find it? Good question. Do you know the answer? Where in the Old Testament does God promise a New Heaven and Earth? Incidentally, this raises a wider, fascinating issue: When the New Testament quotes or cites an Old Testament text, its often a good idea to hunt down the original citation, see what it meant in its original context, and then see the spin the New Testament writer places on it. (For example, Isaiahs prophecy of a gigantic highway-construction project [Isa. 40:35] is not interpreted literally in the New Testament, but metaphorically, of the preaching ministry of John the Baptist [Luke 3:46]. And Isaiahs prophecy of a golden age when the wolf dwells peaceably with the lamb [Isa. 11:110] is condensed and cited by St. Paul as a present fulfillment, in the New Covenant age [Rom. 15:12])! But John Owen, this Puritan scholar, knows his Bible better than most of the rest of us, and he tells us exactly where the Old Testament foretells a new heaven and earth:There is probably an allusion here to the words of the Psalmist, in which he contrasts the brevity of human life with the eternity of the divine existence. . . . But surely it would be the height of absurdity to regard this sublime poetic image as a calculus for the divine measurement of time, or as giving us a warrant for wholly disregarding definitions of time in the predictions and promises of God.
Yet it is not unusual to quote these words as an argument or excuse for the total disregard for the element of time in the prophetic writings. Even in cases where a certain time is specified in the prediction, or where such limitations as shortly, or speedily, or at hand are expressed, the passage before us is appealed to in justification of an arbitrary treatment of such notes of time, so that soon may mean late, and near may mean distant, and short may mean long, and vice versa. . . .
It is surely unnecessary to repudiate in the strongest manner such a non-natural method of interpreting the language of Scripture. It is worse than ungrammatical and unreasonable, it is immoral. It is to suggest that God has two weights and measures in His dealings with men, and that in His mode of reckoning there is an ambiguity and variableness which will make it impossible to tell What manner of time the Spirit of Christ in the prophets may signify[cf. 1 Pet. 1:11]
The Scriptures themselves, however, give no countenance to such a method of interpretation. Faithfulness is one of the attributes most frequently ascribed to the covenant-keeping God, and the divine faithfulness is that which the apostle in this very passage affirms. . . . The apostle does not say that when the Lord promises a thing for today He may not fulfill His promise for a thousand years: that would be slackness; that would be a breach of promise. He does not say that because God is infinite and everlasting, therefore He reckons with a different arithmetic from ours, or speaks to us in a double sense, or uses two different weights and measures in His dealings with mankind. The very reverse is the truth. . . .
It is evident that the object of the apostle in this passage is to give his readers the strongest assurance that the impending catastrophe of the last days were on the very eve of fulfillment. The veracity and faithfulness of God were the guarantees of the punctual performance of the promise. To have intimated that time was a variable quantity in the promise of God would have been to stultify and neutralize his own teaching, which was that the Lord is not slack concerning His promise.[15]
What is that promise? Where may we find it? Why, we have it in the very words and letter, Isaiah 65:17. Now, when shall this be that God will create these new heavens and new earth, wherein dwelleth righteousness? Saith Peter, It shall be after the coming of the Lord, after that judgment and destruction of ungodly men, who obey not the gospel, that I foretell. But now it is evident, from this place of Isaiah, with chapter 66:2122, that this is a prophecy of gospel times only; and that the planting of these new heavens is nothing but the creation of gospel ordinances, to endure forever. The same thing is so expressed in Hebrews 12:2628.[16]Owen is right on target, asking the question that so many expositors fail to ask: Where had God promised to bring new heavens and a new earth? The answer, as Owen correctly states, is only in Isaiah 65 and 66passages which clearly prophesy the period of the Gospel, brought in by the work of Christ. According to Isaiah himself, this New Creation cannot possibly be the eternal state, since it contains birth and death, building and planting (65:2023). The new heavens and earth promised to the Church comprise the age of the New Covenantthe Gospels triumph, when all mankind will come to bow down before the Lord (66:2223). John Bray writes: This passage is a grand description of the gospel age after Christ came in judgment in 70 A.D. and took away the old heavens and the old earth. We now have the new heavens and the new earth of the gospel age.[17] St. Peters encouragement to the Church of his day was to be patient, to wait for Gods judgment to destroy those who were persecuting the faith and impeding its progress. The end of all things is at hand, he had written earlier (1 Pet. 4:7). John Brown commented:
The end of all things here is the entire end of the Jewish economy in the destruction of the temple and city of Jerusalem, and the dispersal of the holy people. That was at hand; for this epistle seems to have been written a very short while before these events took place. . . . It is quite plain that in our Lords predictions, the expressions the end and probably the end of the world are used in reference to the entire dissolution of the Jewish economy (cf. Matt. 24:3, 6, 14, 34; Rom. 13:1112; James 5:89).[18]Once the Lord came to destroy the scaffolding of the Old Covenant structure, the New Covenant Temple would be left in its place, and the victorious march of the Church would be unstoppable. According to Gods predestined design, the world will be converted; the earths treasures will be brought into the City of God, as the Paradise Mandate (Gen. 1:2728; Matt. 28:1820) is consummated (Rev. 21:127).
This is why the apostles constantly affirmed that the age of consummation had already been implemented by the resurrection and ascension of Christ, who poured out the Holy Spirit. St. Paul, writing of the redeemed individual, says that if any man is in Christ, he is a new creation; the old things have passed away; behold, all things have become new (2 Cor. 5:17). St. John, recording his vision of the redeemed culture, says the same thing: And I saw a new heaven and a new earth. . . . The first things have passed away. . . . Behold, I am making all things new (Rev. 21:15). The writer to the Hebrews comforts his first-century readers with the assurance that they have already arrived at the City of the living God, the heavenly Jerusalem (Heb. 12:22; cf. Gal. 2628; Rev. 21). Even as the old heaven and earth were being shaken to rubble, the early Christians were receiving a Kingdom which cannot be shaken, the eternal Kingdom of God brought in by His Son (Heb. 12:2628). Milton Terry has written:
The language of 2 Pet. 3:1012 is taken mainly from Isa. 34:4, and is limited to the parousia, like the language of Matt. 24:29. Then the Lord made not only the land but also the heaven to tremble (Heb. 12:26), and removed the things that were shaken in order to establish a kingdom which cannot be moved.[19]It is crucial to note that the apostle continually points his readers attention, not to events that were to take place thousands of years in the future, but to events that were already beginning to take place. Otherwise, his closing words make no sense at all: Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless. . . . You, therefore, beloved, since you know these things beforehand, beware lest you fall from your own steadfastness. . . (2 Pet. 3:1417). If these things refer to a 21st-century thermonuclear holocaust, why would the inspired apostle direct such a serious exhortation against falling from steadfastness to thousands of readers who would never live to see the things he foretold? A cardinal rule of Biblical interpretation is that Scripture must interpret Scripture; and, particularly, that the New Testament is Gods own inspired commentary on the meaning of the Old Testament.
Once the old had been swept away, St. Peter declared, the Age of Christ would be fully established, an era in which righteousness dwells (2 Pet. 3:13). The distinguishing characteristic of the new era, in stark contrast to what preceded it, would be righteousnessincreasing righteousness, as the Gospel would be set free in its mission to the nations. There have been many battles throughout Church history, of course, and many battles lie ahead. But these must not blind us to the very real progress that the Gospel has made and continues to make in the world. The New World Order of the Lord Jesus Christ has arrived; and, according to Gods promise, the saving knowledge of Him will fill the earth, as the waters cover the sea (Isa. 11:9).
[1] Gordon H. Clark, II Peter: A Short Commentary (Nutley, NJ: Presbyterian and Reformed, 1975), 64.
[2] Jay E. Adams, Trust and Obey: A Practical Commentary on First Peter (Phillipsburg, NJ: Presbyterian and Reformed, 1978), 129130. Adam Clarke (17621832) writes the following in his commentary on 1 Peter 4:7: Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people. In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., A. D. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. (Clarkes Commentary on The New Testament of Our Lord and Saviour Jesus Christ, 2 vols. [New York: Carlton & Porter, 1810], 2:864).
[3] Peter J. Leithart, The Promise of His Appearing: An Exposition of Second Peter (Moscow, ID: Canon Press, 2004), 83.
[4] For a defense of this position, see David Chilton, Paradise Restored: A Biblical Theology of Dominion, 2nd ed. (Horn Lake, MS: TX: Dominion Press, [1985] 2007), 112122. The fact is that every time Scripture uses the term last days (and similar expressions) it means, not the end of the physical universe, but the period from A.D. 30 to A.D. 70the period during which the Apostles were preaching and writing, the last days of Old Covenant Israel before it was forever destroyed in the destruction of the Temple (and consequently the annihilation of the Old Covenant sacrificial system) described by Jesus in the Olivet Discourse (Matt. 24:134; Acts 2:1621; 1 Tim. 4:13; 2 Tim. 3:19; Hebrews 1:12; 8:13; 9:26; James 5:79; 1 Peter 1:20; 4:7; 1 John 2:18; Jude 1719). See also John Brays excellent booklet Are We Living in the Last Days? (Lakeland, FL: John L. Bray Ministry) and Gary DeMar, Last Days Madness: Obsession of the Modern Church, 4th ed. (Powder Springs, GA: American Vision 1999).
[5] John Owen, Providential Changes: An Argument for Universal Holiness, in William H. Goold, ed., The Works of John Owen, 16 vols. (London: The Banner of Truth Trust, 196568), 9:134.
[6] See Chilton, Paradise Restored, 59.
[7] John Brown, Discourses and Sayings of Our Lord, 3 vols. (Edinburgh: The Banner of Truth Trust, [1852] 1990), 1:171f.
[8] Owen, Providential Changes: An Argument for Universal Holiness, 9:134.
[9] Gerhard Kittel and Gerhard Friedrich, eds., Theological Dictionary of the New Testament, one-volume edition edited by Geoffrey W. Bromiley (Grand Rapids, MI: Eerdmans, 1985), 1088.
[10] St. Athanasius, On the Incarnation of the Word of God (New York: Macmillan, 1946), [40] 61f.
[11] Owen, Providential Changes: An Argument for Universal Holiness, 9:135.
[12] Owen, Providential Changes: An Argument for Universal Holiness, 9:135.
[13] Owen, Providential Changes: An Argument for Universal Holiness, 9:134.
[14] Milton S. Terry, Biblical Hermeneutics: A Treatise on the Interpretation of the Old and New Testaments (Grand Rapids: Zondervan, 1974), 406.
[15] J. Stuart Russell, The Parousia (Grand Rapids, MI: Baker Books, [1887] 1983), 321ff. Owen, Providential Changes: An Argument for Universal Holiness, 13435.
[16] Owen, Providential Changes: An Argument for Universal Holiness, 9:134f.
[17] John L. Bray, Heaven and Earth Shall Pass Away (Lakeland, FL: John L. Bray Ministry), 26.
[18] Quoted in Roderick Campbell, Israel and the New Covenant (Philadelphia, PA: Presbyterian and Reformed, [1954] 2010), 107.
[19] Terry, Biblical Hermeneutics, 489.
"For these are the days of vengeance, that all things which are written may be fulfilled." (Luke 21:22)
Makes sense.
Get out the huge AD70 shoehorn, and use it to fit the headlines from the AD70 Jerusalem Times into the text of Matthew 24 and Revelation, sprinkle in a little Josephus, mix well and pour into your drinking glass.
"Don't ask whats in this ... just drink it, it will make you feel warm and nice all over. Thats it ... forget about all those cosmic signs that didnt happen in AD70, pay no attention to the missing tribulation such as has never been; ignore the absence of Jesus Christ visibly coming back to earth in the clouds of heaven for all to see; thats it ... drink up ... and say to yourself ... 'it all happened already' ... "
How can you ignore Jesus' own words saying to those people that these things would happen to their generation? Talk about using a big shoehorn!
Here is an even bigger question you have to answer: why did every one of the NT writers after the Gospels believe that the 2nd Coming was 'soon', i.e., in their lifetime? Read it for yourself, they would not have referred to it that way unless they truly believed it was contemporary to their generation. Were they just mistaken?
Since popular futurism is, in large part, characterized by a lack of scholarship and reliance on the biblical ignorance of its followers, I can see why futurists take arbitrary pot shots when their opponents actually use the Bible to make an argument. They don't know any better.
I dont ignore it ... I simply interpret it the way it makes the most grammatical and historical sense. The generation that lives during the fulfillment of these things will see them all happen. There wont be any 2000 year gaps between the beginning and the end, it will all happen in a short period of time. Surely you must realize the exegetical issues (not to mention the insurmountable historical ones) with "this generation" being Jesus day? A preterist has to do exegetical gymnastics to fit Matt 24 into a AD70 fulfillment ... the end result is sillyness and requires a preponderance of allegorical hermeneutics.
why did every one of the NT writers after the Gospels believe that the 2nd Coming was soon, i.e., in their lifetime? Read it for yourself, they would not have referred to it that way unless they truly believed it was contemporary to their generation.
It is truly laughable ... that a preterist would appeal to what the apostles seemed to believed ... to prove an exegetical point of eschatology. Why don't you apply the same standard when it comes to what they believed about the Kingdom !!! ??? !!!
Perhaps you should review Acts 1
1 The first account I composed, Theophilus, about all that Jesus began to do and teach,
2 until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen.
3 To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God.
4 Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me;
5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now."
6 So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?"
7 He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority;
Jesus taught the apostles for 40 days after His resurrection, and He taught them about the kingdom. And just before His ascension, they asked Him about whether NOW was the time that He would restore the kingdom to Israel.
My question to you is ... how did the apostles get this wrong when Jesus taught them personally for 40 days! Did Jesus say "Oh no! my disciples, you have it all wrong ... the kingdom is in your heart now, forget about that kingdom promised in 2 Samuel 7, I changed my mind about all those land promises in the Abrahamic covenant, ignore the prophecies Jeremiah, Isaiah, and all the minors, just kidding about that think in Daniel 9 ... no, the kingdom is in your heart ... so get that earthly kingdom out of your mind."
Jesus didnt say anything like that, He didnt tell them they were wrong in their thinking ... He told them ... simply ... "NOW IS NOT THE TIME ... I have something else in mind till the appointed time."
The purpose of Matt 24 and Revelation is to describe the conversion of the nation of Israel and its final salvation, santification, and restoration. The apostles understood the kingdom, THAT kingdom was NOT restored in AD70. That kingdom has not been restored yet ... it is still future.
The apostles knew the kingdom was going to be restored, Jesus told them (He didnt restore it during the first coming), they got the timing wrong in Acts 1 ... and I have no problem with them believing it would still be in their lifetime. They had the events and purpose of the coming of Christ exactly correct; the restoration of the kingdom ... unfortunately for them ... it didnt happen in their lifetime; it hasnt happened yet in history; we are still waiting for it today.
Youre a funny man topcat. You define scholarship the same way Dems describe bipartisanship ... "if you agree with me you are a scholar" ... lol.
I can see why futurists take arbitrary pot shots when their opponents actually use the Bible to make an argument. They dont know any better.
DeMar isn't making a Biblical argument ... he is only repeating his same old talking points over and over again ... he toots the same one note trumpet ... he makes no new contributions to his preterist case.
Truth be told, it is apparent reading this article that this passage in Peter has struck an exposed nerve.
How can you ignore Jesus own words saying to those people that these things would happen to their generation?
I'm going to invent a new car...The car will have two engines...One in the front, one in the rear...Now THIS car won't have any wheels, or would it be THAT car...
Mat 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
Mat 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Mat 24:35 Heaven and earth shall pass away, but my words shall not pass away.
When did heaven and earth pass away???
There is so much wrong with this guys interpretation one doesnt know where to start. I read up to his interpretation of Math 24 and stopped. How can he come to the same conclusion if he starts reading at v15?
To describe all the faults in his interpretations would fill an entire book.
Preterists are forced to date Revelation before 70AD. The overwhelming majority of scholars of ANY theological persuasion date the book of Revelation around 95AD.
It is quite simple if you take Matthew 24 as a whole (not starting or stopping at convenient places of ones own choosing), and comparing Scripture with Scripture, rather than the latest prophecy blog.
Im sure I have my moments.
You define scholarship
I define biblical scholarship, in part, as a careful, reproducible, documented method for interpreting the Bible which does justice to the historical views of the Church and is mindful to avoid fads and popular theories. That leaves out much of what is called futurism in todays Church.
>> comparing Scripture with Scripture, rather than the latest prophecy blog.<<
So you are saying that all of the things in the following verses happened before AD 70? Surely you cant be serious.
In order for v34 to have happened during the lives of the Apostles the events of the following verses would also have to occur.
15When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
29Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
30And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
By the way. I grew up in the Christian Reformed Church. I am familiar with who Gary DeMar is. Having gown up in the Church and having studied extensively I can tell you that there are some severe problems with their Biblical interpretations.
Interestingly, interpreters like DeMar, who advocate a continuous fulfillment view of all 70 weeks without a break, are required to put both the crucifixion of Christ and the destruction of Jerusalem some 40 years later into the final week of years, which is only seven years in length. Yet DeMar accuses those who see a gap between the sixty-ninth and seventieth week as exercising silly-putty exegesis, of stretching out this Biblical time frame in a manner not supported by the text itself.
DeMar argues that Christs death took place in the middle of the final week, which would then draw to a conclusion in A.D. 33 with the conversion of Paul (an event which in no way is even remotely alluded to in Gabriels prophecy). What DeMar fails to tell his readers is that while he argues vehemently against a gap, he is very silent about how to cram two events separated by 40 years into a seven-year period. Perhaps his approach should be called shoehorn exegesis!
A closer look at DeMars problem reveals a grave contradiction in his understanding of Daniel 9: 24-27 and his view of Matthew 24: 15 as having been fulfilled in A.D. 70. The abomination of desolation is mentioned in one Old Testament book (Daniel 9: 27; 11: 31; 12: 11), declares DeMar. He then states that there was no doubt in the minds of those who read and understood Jesus words in Matthew 24: 15 that the abomination of desolation prophecy was fulfilled in events leading up to the temples destruction in A.D. 70.
Clearly DeMar links the fulfillment if the abomination of desolation in Daniel 9: 27, which will occur in the middle of the week, with the Roman destruction of the temple in A.D. 70 some 40 years later. The problem is that the numbers clearly dont add up. There is absolutely no way to jam events that occurred 40 years apart into a mere seven years.
Preterists make it a point to ignore the Old Testament context, the progress of revelation, the grammatical context of key passages ... items that I would hardly omit from "being careful." Most DO reproduce the same results over and over again, which is not really advancing the view. Not sure what documentation has to do with anything, everyone documents their views.
which does justice to the historical views of the Church
Only lip service ... when dating the book of Revelation, then you have to depart from the historical view of the Church in a big way. The overwhelming majority of scholars, of any theological persuasion, date the book of Revelation around 95 AD; due mostly to solid external evidence. Irenaeus was a disciple of Polycarp, who was a disciple of John. The clear statement of Irenaeus that the book was written in 95 AD is why the vast majority of scholars accept the AD 95 date.
In my opinion, authors like DeMar are wasting their time discussing the nuances of "this generation" or "what did Peter mean by apostasy" ... Preterism rises or falls on the date of Revelation ... and so far ... the weak unserious arguments for an early date condemn preterist as an unBiblical view.
I urge you as a brother in Christ to reevaluate your thinking in this area.
A most important PS:
Eschatology, in my opinion, is a "matter of conscience" topic. We have freedom in Christ to form our theological methods and hermeneutical approaches to conform to what we consider exegetically important. Are Amillenialists Christians? If they have accepted the atoning work of Christ on their behalf then yes. Do we understand the answer to "what must I do to be saved?" correctly in each of our systems; yes. Etc. etc. The gap between dispensationalists and covenantalists is large (at least in their eschatological views) ... but that gap is not as deep or wide as, say, the difference between Catholics and Protestants.
Verse 5 For this they willingly are ignorant of, that by the word of God the heavens were of OLD, and the earth standing out of the water and in the water: (Genesis 1:2) Peter is NOT talking about Noah's flood, as he already instructed the subject of Noah's flood back in Chapter 2 and had NO difficulty in using Noah's name to tell the reader the 'time' frame. And unless the reader has read with understanding the Genesis 6 account as to WHY God sent a flood, and WHY Noah and his family were 'elected' to be saved from that particular flood then they are willingly ignorant.
Verse 6 Whereby the world that then WAS, being overflowed with water, perished:
Verse 7 BUT the heavens and earth which are NOW, by the same word are kept in store, reserved unto fire against the day of judgment and 'perdition' of ungodly men.
Verse 8 BUT, beloved, BE NOT ignorant of this one thing,
that one day is with the LORD as a thousand years, and a thousand years as one day.... (How many 'days' of creation were there???)
How long did Methuselah live, not quite ONE day with the LORD.
So much hot air, so liitle substance.
But you have not shown how specifically. You have simply regurgitated futurist pap.
>> So much hot air, so liitle substance.<<
If my post 18 wasnt enough substance perhaps this help.
One of the characteristics of modern-day Preterism, is its bold assertion that the prophecies contained in the Book of Revelation have all been fulfilled, with the exception of the last two chapters. Unfortunately, this belief facilitates a number of subtle heresies, including the denial of the physical resurrection of believers.
Let me explain. In Revelation 19, it is said that the marriage of the Lamb has come. All orthodox Christians agree that this is none other than Christs marriage to the church. But Paul equates this marriage to the glorification of believers. See Ephesians 5: 27. Moreover, he says: For this cause shall a man leave his father and mother, and shall be joined unto his wife: and they two shall be one flesh. This is a great mystery. But I speak concerning Christ and the church (Ephesians 5: 31-32).
Very well. Christ is now at seated at the right hand of the Father. According to the ecumenical creeds, He will not leave His Father until He returns to judge the quick and the dead. Then He will be joined unto His wife; and they two shall be one flesh that is, they will be glorified together, via physical resurrection. See Philippians 3: 20-21.
For Preterists to say that the marriage occurred in A.D. 70, is to imply that either 1): the physical resurrection of believers took place in the first century; 2): there was no physical resurrection, and that therefore the bride and Bridegroom did not become one flesh; which would mean that the marriage was never consummated; or 3): if they did become one flesh, apart from physical resurrection, then the physical resurrection of believers is not necessary.
Modern Preterists who affirm that the Apocalyptic prophecies have already been fulfilled, teach that the 7th trumpet has already sounded, therefore implying that the dead have already been judged (Rev. 11: 18). Paul corroborates the Apocalypse, saying that the resurrection of believers will happen at this last trump (1 Corinthians 15: 52). And since the last trumpet sounds at the close of the 42 months of Great Tribulation, it must be parallel to that resurrection mentioned in Daniel 12: 2.
But heres the rub. Both Gary DeMar and Kenneth Gentry state that the resurrection of Daniel 12: 2 happened in A.D. 70. And both of them make it a spiritual (non physical) resurrection. So what they are really teaching, is that some entered into eternal life, and others into eternal contempt, without resurrection bodies! My only question: If that be the case, what theological necessity is there for the raising of dead bodies??
In an article published on January 13, 2008 at the American Vision website, Gary DeMar again goes off-the-wall in his attacks on orthodox eschatology, as he continues a mad quasi-secularist campaign against Dispensationalism. This time he is criticizing John MacArthur, who is currently doing a radio broadcast in defense of the Dispensational system of eschatology.
Since I have not heard MacArthurs program, Ill have to rely on Garys article for the facts of the matter. Not to mention Garys continued refusal to properly classify Hyper-Preterism as a heresy, now he actually goes so far as to validate it and its proponents, and is attacking those who have set out to combat this grave heresy (something Gary wont do). For the record, MacArthurs stance is not against historic or orthodox preterism, but against Hyper-Preterism. Which makes Garys antagonism all the more woeful.
Gary says that although MacArthur admits that partial preterism is orthodox, he nevertheless claims that it is clear that the hermeneutical approach taken by [partial] preterists is what laid the foundation for the hyper-preterist error. To those involved in the Preterist movement, its obvious that such a statement would put both Preterists and Hyper-Preterists out of sympathy with MacArthurs cause. Thats too bad. True to his nature, however, DeMar uses this as leverage for attack.
DeMar writes that MacArthurs position against Hyper-Preterism is a mere debaters trick! And that the connection he draws between Preterist hermeneutics and Hyper-Preterist theology is use of the slippery slope argument! In other words, he denies that MacArthur is waging a bona fide campaign against a heretical theology, but is tackling Hyper-Preterism because he wishes to evade discussing the merits of the more conservative doctrine of partial preterism.
DeMar writes the following: The same argument could be used against a dispensationalist like MacArthur. It would go like this: It is clear that the hermeneutical approach taken by dispensationalists is what laid the foundation for the hyper-dispensational error. Hyper or ultra-dispensationalism is so classified based on when the church age begins, either Acts 2, Acts 9, Acts 13, or Acts 28. Traditional dispensationalists dont like being included with hyper-dispensationalists.
Read Garys statement closely, for this is the line of thought he uses to criticize MacArthurs defence of the faith. Gary is overlooking the fundamental difference in the debate regarding various forms of Dispensationalism, and that between Preterism and Hyper-Preterism.
The distinction between Dispensationalism and Ultra-Dispensationalism is not eschatogical at all, nor does it touch upon the doctrines of salvation. It merely involves the question of when the present Dispensation of Grace began (and not when the age ended). Classic Dispensationalists claim that it began on the Day of Pentecost, whereas Ultra-Dispensationalists hold that it commenced at a later time. The difference betwen the two theological schools involves neither soteriology nor eschatology, but the placement of Dispensational markers.
On the other hand, the difference between Preterism and Hyper-Preterism is one so major that it effects the very fabric of the Gospel! Both Preterists and Hyper-Preterists claim that the parousia mentioned by Christ in Matthew 24: 3 was fulfilled in A.D. 70. But since the term parousia is referenced in connection with the resurrection (1 Cor. 15: 23), some conclude that the resurrection also occurred in A.D. 70! Clearly the question involves much more than that of deciding when the present Dispensation began, as it entails the discussion of whether or not the resurrection is a past event. The answer will be found to impact the very doctrines of Christian salvation.
But Gary DeMar takes this comparison between Preterism and Hyper-Preterism and falsely equates it to a dispute between two schools of Dispensationalism: as if the controversies were one and the same. Nevertheless, as Shakespeare said: Comparisons are slippery.
DeMars analogy falls apart when one realizes that Dispensationalists and Ultra-Dispensationalists both believe in salvation by grace, a future second coming of Christ, a resurrection of the dead, a restoration of Israel, and a yet-to-be Millennium. Whereas Preterists and Hyper-Preterists differ as to whether the resurrection is physical (i.e., after the likeness of Christs own) or covenantal. The debate among Preterists is not a minor one, but one which ultimately decides whether someone is even a Christian. It is not to be compared to a debate on the timing of Dispensations. Those who say that the resurrection is a past event (and in doing so imply that it is non-bodily in nature) place themselves outside the bounds of Christianity.
But what does Gary say about this? Does he warn others that Hyper-Preterism is a lie? Of course not! He merely says that Hyper-Preterists hold a non traditional view of the resurrection. Notice he doesnt say non-orthodox, but non traditionalplaying upon the Protestant belief that the Bible alone, and not traditions of men, are to be regarded as sole authority in matters of faith and practice. Thus Gary, in appearing to champion an orthodox cause, leaves it open as to whether or not Hyper-Preterism is truly heresy. Nevertheless, he is quick to affirm that Ultra Dispensationalism is a heresy!
While this jaw-dropping behavior on Garys part is truly lamentable, the most reprehensible implication he makes is that MacArthur is arguing against Hyper-Preterism, not because he sees it as a menace to Christianity, but because hes afraid to deal with Partial Preterism. What a cheap shot!
On the basis of what Ive seen from Gary DeMar during the past year, I am really beginning to hope he defects to the other side and becomes a Hyper-Preterist. Someone who argues in such a fashion does not need to be posing as a Christian, but ought to be in the enemy camp waging warfare by their side, and under their banner. As 2009 gets underway, and Dispensationalism stocks the weapons it needs for the coming war, I fully expect Gary to align himself closer with the heretics he even now favors, even if that entails a departure from the traditional faith which stands so obviously in the way of his antichristian iconoclastic agenda.
NO I quoted what Peter says that makes the scoffers willingly ignorant... and Peter was not describing 'futurist pap'. Peter was explaining Genesis 1:2 which describes the condition this earth BECAME after time because of the overthrow/casting down of the first rebel the devil or called at that time Lucifer. Peter calls this time the 'world that WAS then' and it is very old. And the scoffers are ignorant. Paul in Ephesians 1:4 says the elect were chosen before the foundation (which is literally a verb that means the overthrow/casting down) of the world.
The author willingly ignores what Peters says the scoffers will willingly ignore.
But you didnt present any convincing argument as to how Peter scoffer language applies here. Im sure you have something in mind based on a futurist reading of Scripture.
There's nothing about "creation days" or Methuselah in the passage. That's your pap. You are assuming stuff that is not there.
Usually when one intends to 'study' a passage they at least need to start at the 'beginning'... Now for the unlearned that would be Genesis 1:1... and Peter certainly discloses that is where he begins his instruction....
That sounds like an excuse for not dealing with text at hand. You can spend all day obfuscating the text by running willy-nilly around the Bible without making a point.
The TEXT provides all one needs to shield against the fiery darts.
We can see that instead the world moves in the opposite direction .. We need Christ to come quickly.
Interestingly, interpreters like DeMar, who advocate a continuous fulfillment view of all 70 weeks without a break, are required to put both the crucifixion of Christ and the destruction of Jerusalem some 40 years later into the final week of years, which is only seven years in length. Yet DeMar accuses those who see a gap between the sixty-ninth and seventieth week as exercising silly-putty exegesis, of stretching out this Biblical time frame in a manner not supported by the text itself. DeMar argues that Christs death took place in the middle of the final week, which would then draw to a conclusion in A.D. 33 with the conversion of Paul (an event which in no way is even remotely alluded to in Gabriels prophecy). What DeMar fails to tell his readers is that while he argues vehemently against a gap, he is very silent about how to cram two events separated by 40 years into a seven-year period. Perhaps his approach should be called shoehorn exegesis!
A closer look at DeMars problem reveals a grave contradiction in his understanding of Daniel 9: 24-27 and his view of Matthew 24: 15 as having been fulfilled in A.D. 70. The abomination of desolation is mentioned in one Old Testament book (Daniel 9: 27; 11: 31; 12: 11), declares DeMar. He then states that there was no doubt in the minds of those who read and understood Jesus words in Matthew 24: 15 that the abomination of desolation prophecy was fulfilled in events leading up to the temples destruction in A.D. 70. Clearly DeMar links the fulfillment if the abomination of desolation in Daniel 9: 27, which will occur in the middle of the week, with the Roman destruction of the temple in A.D. 70 some 40 years later. The problem is that the numbers clearly dont add up. There is absolutely no way to jam events that occurred 40 years apart into a mere seven years.
One of the characteristics of modern-day Preterism, is its bold assertion that the prophecies contained in the Book of Revelation have all been fulfilled, with the exception of the last two chapters. Unfortunately, this belief facilitates a number of subtle heresies, including the denial of the physical resurrection of believers.
Let me explain. In Revelation 19, it is said that the marriage of the Lamb has come. All orthodox Christians agree that this is none other than Christs marriage to the church. But Paul equates this marriage to the glorification of believers. See Ephesians 5: 27. Moreover, he says: For this cause shall a man leave his father and mother, and shall be joined unto his wife: and they two shall be one flesh. This is a great mystery. But I speak concerning Christ and the church (Ephesians 5: 31-32).
Very well. Christ is now at seated at the right hand of the Father. According to the ecumenical creeds, He will not leave His Father until He returns to judge the quick and the dead. Then He will be joined unto His wife; and they two shall be one flesh that is, they will be glorified together, via physical resurrection. See Philippians 3: 20-21.
For Preterists to say that the marriage occurred in A.D. 70, is to imply that either 1): the physical resurrection of believers took place in the first century; 2): there was no physical resurrection, and that therefore the bride and Bridegroom did not become one flesh; which would mean that the marriage was never consummated; or 3): if they did become one flesh, apart from physical resurrection, then the physical resurrection of believers is not necessary.
Modern Preterists who affirm that the Apocalyptic prophecies have already been fulfilled, teach that the 7th trumpet has already sounded, therefore implying that the dead have already been judged (Rev. 11: 18). Paul corroborates the Apocalypse, saying that the resurrection of believers will happen at this last trump (1 Corinthians 15: 52). And since the last trumpet sounds at the close of the 42 months of Great Tribulation, it must be parallel to that resurrection mentioned in Daniel 12: 2.
But heres the rub. Both Gary DeMar and Kenneth Gentry state that the resurrection of Daniel 12: 2 happened in A.D. 70. And both of them make it a spiritual (non physical) resurrection. So what they are really teaching, is that some entered into eternal life, and others into eternal contempt, without resurrection bodies! My only question: If that be the case, what theological necessity is there for the raising of dead bodies??
Is the Church the bride of Christ right now or not? Not the espoused, but the bride. The marriage happened when Christ rose from the dead and ascended to His Father in heaven to take His seat on the throne of David. All the marriage language in the didactic portions of the NT is in the presence tense, not future.
It is possible that what you view as heresy is simply trying to read the Bible with dispensationalist/futurist glasses. Preterism for you is just a convenient whipping boy. In truth, your issue is not just with preterists, but it is with all non- dispensationalist/futurist, that is most of Christs Church. I would encourage you to get a hold of a (non-futurist) commentary on Rev. 19 and see how most of the Church has historically interpreted that imagery. You analysis of what non- dispensationalist believe wrt Rev. 19 (or most of Revelation for that matter) seems flawed. Before charging someone with heresy, you need to do more careful work.
Modern Preterists who affirm that the Apocalyptic prophecies have already been fulfilled, teach that the 7th trumpet has already sounded, therefore implying that the dead have already been judged (Rev. 11: 18).
Since many futurists have their own problem with the trumpets, Im not sure you want to bring that up. In any event, it is safe to say that matching similar events in different parts of Scripture is possible when warranted.
But heres the rub. Both Gary DeMar and Kenneth Gentry state that the resurrection of Daniel 12: 2 happened in A.D. 70.
I would like to read the details of what you are claiming here. Im admit Im not familiar with how they would associate that verse with AD70.
Perhaps you have not noticed, but the language of Daniel 12:2 is not as straightforward as futurist might like to believe.
And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt.Note the use of the word many. If this were automatically to be taken as the final, general resurrection, we would expect to see the word all. How do you account for that?
I would encourage you to learn more about what orthodox preterists believe before trying to characterizing their teachings as heresy. And I would remind you once again that your issue is not just with orthodox preterists, but it is with all non- dispensationalist/futurist. For anyone who does not identify himself as a futurist is opposed to your interpretation of Revelation in many areas.
Let me also make the point that just like historicism, or idealism, or futurism, preterism is not a perfect system. There are issues that have not been fully worked out. However, without a doubt, it is a far better system that the speculative nonsense that characterizes dispensational futurism. All one needs to do is turn on the TV and watch a few minutes of a Christian station to see kind of excesses in interpretation that futurism breeds. Any nut with a vivid imagination and a Scofield Bible can be a prophecy scholar in the futurist world.
I understand the issues with the destruction of Jerusalem and the 70 weeks and I believe there is a solution, but what accepted chronology place the crucifixion outside the 70 weeks?
There is no historical justification for that opinion.
Possibly, what the text says and what you think the text says are two different things. You have not demonstrated that they are close in proximity.
Thursday, October 21, 2010 5:47:15 PM · 77 of 94
CynicalBear to topcat54
>>The language is symbolic/apocalyptic.<<
When you start that to support your errors we are finished. When a person uses it is only symbolic no further discussion is needed. That comment is often used to discredit the Bible by many unbelievers. One cannot debate the voracity of the Bible with anyone who hides behind the symbolism excuse. That weak argument is indicative of your understanding of Biblical truth. If it doesnt fit you interpretation, claim symbolism.
I will no longer respond to your posts.
That's your decision, but it is curious that you responded to my posts here and here after that claim. Playing games?
Preterism lol
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.


text:
While the idea of shipping shoes to get shined seems ridiculous on the cover, I quickly forget that many of the owners of numerous high end shoes are CEOs, other executives, etc...
Many of which are worth way more than the populous and most definitely most of SF. If they want their shoes polished with the best possible quality and service why not ship to a Pro with no regard for cost. But then I'm sure many have in house butlers that can duly serve as shoe shiners as needed.
One day I'll be shipping my shoes for shining!
Let me introduce you the concept of a domestic staff. So tell me again why are people having a domestic staff or a personal valet mail their shoes for a shine?

subset: commoncrawl


text:
Invaluable cannot guarantee the accuracy of translations through Google Translate and disclaims any responsibility for inaccurate translations.
Lot 5: United States draped bust type copper half cent, 1806, large "6," (EF-40)
American Coins & Currency Estate Collection
by Alex Cooper
January 28, 2012
Towson, MD, USA
Live Auction
United States draped bust type copper half cent, 1806, large "6," (EF-40)
Condition Report:
Coin grades reflect our considered and honest opinion. They are offered as a guide and should not be regarded as a warranty or guarantee. This includes the possibility that third-party grading services may be unwilling to grade certain coins for whatever reason. Each bidder must rely on his or her own judgment of grade. Alex Cooper Auctioneers is not responsible for any error or omission. The absence of a condition statement does not imply that the lot is in perfect condition, or is free from wear and tear, imperfections or the effects of aging. Prospective buyers may submit an inquiry requesting a more detailed examination and/or clarification of a condition report.


text: I was there all last week so I'm suprised I didn't see you. All the items in question had been gone over previously and then it seemed like things changed. Or so I was told. Everything seems to have gotten worked out now. We are going to be completing the work as requested tomorrow or Thursday. A great pub, with good food.


text:
I tried the AE2 and they're quite good, but not $150 good to me. I think if they were sold for $70-$100 they'd be worth it. Please tell me what is as small and as comfortable for under $100. Not many that are easy to find online. Any of them with memory foam? Nope.
So far I can think of the Maxell DHP-II, Beyerdynamic DT-235 and a few others that are as comfortable and circumaural. It seems that for the Bose AE2 you're paying a little more for the Bose name, it's marketing, the size and comfort. To me the AE2 is $70 sound for $150. People expect them to sound like a $150 headphone.
The sad thing is that most Bose haters never gave them a chance. I'm willing to bet money that most of them never actually had them in their home and are just judging them from a store display. I can't tell you how dumb this is.
The AE2 sounds fairly good, but I returned it and kept my Creative Aurvana Live, which is actually less balanced sounding. The AE2 actually had better mids and a clearer sound to me.
I actually prefer the AE1 a bit. To me, it didn't have any bloated bass, very very slightly recessed mids and some fatiguing treble. Who would have thought they would have a lot of treble?!
I remember back when I was new to all this I originally had the AE1 and always loved them. This was back before everyone had mp3 players! I bought a pair recently for $40 and I was shocked that they didn't sound like garbage.
In the end from my Ipod Touch they had too much treble for me so I gave them away to my mom as an upgrade to her Maxell DHP-II (which is a very good headphone, despite being a Maxell!).
It's funny how many people have this idea about how Bose headphones sound, but yet can't even describe the signature or are totally wrong on it. They just listen to all this junk from others how "Bose sucks" and just continue to spread it around without having a clue.
I will say that the AE1 has HORRIBLE build quality. I've tried maybe a hundred or more headphones in my life and these are one of the few that has actually broken..twice! Bose replaced it with no questions asked the first time.
Edited by tdockweiler - 9/24/11 at 10:25am


text:
Energy Transfer Partners (NYSE:ETP) and Regency Energy Partners (RGP) announced in a Tuesday release that the 570-mile, 16-inch Lone Star West Texas Gateway NGL Pipeline is now online ahead of schedule. The pipeline is owned by Lone Star NGL, which is a joint venture between the two partnerships, and carries natural gas liquids produced in the Permian and Delaware Basins in West Texas to Mont Belvieu, Texas. The West Texas Gateway was originally set for completion in the first quarter of 2013.
Are these stocks a buy or sell? Let us help you decide. Check out our Wall St. Cheat Sheet Stock Picker Newsletter now >>
Kinder Morgan (NYSE:KMI) which is now the largest domestic pipeline supplier following its 2011 acquisition of El Paso Corp., won a Delaware court's approval of a $110 million resolution of lawsuits brought by investors over the purchase. Chancery Court Judge Leo Strine in Wilmington said Monday in court that the settlement gave a "very large monetary settlement" for El Paso shareholders' claims they were shortchanged in the $21.1 billion purchase by Kinder Morgan.
Investing Insights: Is McMoRan Exploration's Stock a Sell Now?


text:
How-To's & Tips
Recent Articles in How-To's & Tips...
Posted on March 18, 2015
by Steve Brielmaier
| 0 comments
Upgrading your outdoor lighting is one of the quickest ways to improve your curb appeal. Plus you get the added bonus of making your home safer and more secure. But how do you make the right choice? Learn a few tips from the lighting pros at LampsUSA.
Search Articles:
Have you seen this?
Hot Articles:
More Guides:
Buyer's GuidesWe know you're thinking about shopping - get informed and make a great decision with our buyer's guides!
Lighting GalleriesView the hottest trends in interior design and get inspired to give your rooms a makeover!
Get The LookWant a sneak peek into what America's best interior decorators are using this year? We bring you the HOTTEST room looks. Plus we show how you can "get the look" from America's top lighting designers for less
BlogCatch up on the latest news, trends and stories through our dedicated LampsUSA Blog


text:
Kleine Gemeinde, Mexico
Translate page into: español, Deutsch, français, Bahasa Indonesia, Kiswahili, 한국어, Nederlands, 日本語, 中文, português
Kleine Gemeinde, Mexico | |
300px | |
Congregations |
16 colonies |
Membership |
2,775 |
Presiding Officer |
Insert Presiding Officer Here |
Address |
Insert Address Here |
Phone |
Insert Phone Number Here |
Insert E-mail Here |
Website |
Insert Website Here |
In 1948 about 800 Kleine Gemeinde ("small church") emigrants from Canada settled in Mexico. Ten years later some Kleine Gemeinde members moved to British Honduras (now Belize). Others returned to Canada in the last quarter of the 20th century. The group has about 2,775 members in 16 colonies. Ten of the colonies are in the state of Chihuahua, and the others are scattered in five other states. This group uses Low German but has an evangelical mindset and accepts more technology than the Old Colony Mennonites. Some Kleine Gemeinde members are converts from Old Colony groups. Other congregations related to this group are in Canada, Belize, and the United States.[1]
Create new articles that tell stories about the Anabaptists of Insert Page Name Here and insert links to those stories here. Click here to learn more about stories.
Insert History Here
Insert Origins Here
Contemporary Life
Insert Contemporary Life Here
Important Individuals in the Life of the Church
Insert Important Individuals Here
Electronic Resources
Insert Links to Electronic Resources Here
Annotated Bibliography
Insert Annotated Bibliography Here
Archives and Libraries
Insert Archives and Libraries Here
External Links
Insert External Links Here
- ↑ Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233.


text:
Eastern Escapade June 28 to July 10, 2013
14 May 2013 Kristian12 said
Hey All
My name is Kristian, I'm from Newcastle and this is my first Contiki tour, hoping to touch base with anyone doing the same tour. Also Ive booked my hotel for two nights in New York but my flight gets in a day before so if anyone can suggest a place to stay for that night i would appreciate it.
- About
- USA and Canada
- boston
- canada
- massachusetts
- montreal
- new york
- ontario
- quebec
- toronto
- united states of america
- washington
- 0 people like this
- Add to discussion 7 comments so far
16 Jun 2013 noemi said
Hey Kristian
I'm also on this tour… also my first tour ;)
I'm staying at the group hotel where we are leaving the night before… don't know the name, but my tour operator booked all…
regards - 0 people like this
18 Jun 2013 Kristian12 said
Hey Noemi
Was wondering where everybody was, good to talk to somebody else on the tour. Im staying there as well for a few days, are you in New York for long?
- 0 people like this
18 Jun 2013 noemi said
No, I'm arriving only the day before we are leaving
- 0 people like this
20 Jun 2013 Kristian12 said
Cool. Well if were at the same hotel, have to see if they have a bar and catch up the night before the tour.
- 0 people like this
23 Jun 2013 noemi said
sure! :-) in which hotel you're staying?
- 0 people like this
24 Jun 2013 Kristian12 said
Courtyard New York, Manhattan/Upper East Side 410 East 92nd Street. Ive been in touch with family over there and Im actually off to see the Counting Crows that night, Im not sure the time but I will probably miss the Kick-Start Meeting at the hotel at 7 but I will try and make it. Otherwise I'll cya on the bus. :)
- 0 people like this
Want to respond to this comment? You need to be signed in as a Contiki.com Community member first.


text: We really want to love art cars, but the problem with a lot of them is that the artists involved just don't get cars. For every genuinely awesome Camera Van or Pedal Regal, you get a hundred beater 323s with plastic army men or dinosaurs epoxied all over the sheet metal. But take heart, fans of car-as-art, because the participants at the 24 Hours of LeMons race continue to raise the bar with the themes for their cars; check out the gallery below for a sampling of some of the art cars we saw at the race at Altamont last weekend. Thanks to photographers Zack Spencer and Amy Judd for contributing photographs.


text:
Index | index by Group | index by Distribution | index by Vendor | index by creation date | index by Name | Mirrors | Help | Search |
Name: emacs-tnt | Distribution: Mandrakelinux |
Version: 2.4 | Vendor: Mandrakesoft |
Release: 3mdk | Build date: Sat Apr 2 19:02:24 2005 |
Group: Editors | Build host: kolmogorov.mandrakesoft.com |
Size: 235019 | Source RPM: emacs-tnt-2.4-3mdk.src.rpm |
Packager: Arnaud Desmons <email@example.com> | |
Url: http://tnt.sourceforge.net | |
Summary: Emacs based AOL Instant Message Client |
TNT is an Emacs client for AIM, AOL's free instant messaging service. Using TNT, you can, from the comfort of your Emacs window, check whether friends and coworkers are online, send them "instant messages", and join them in multi-party private chat sessions. Unlike the official AIM clients, TNT is designed to be functional rather than pretty, easy to use rather than easy to learn. It doesn't have a graphical user interface, fancy artwork, or other random fluff. Instead, like other emacs extensions, it has a keyboard-driven, text-based interface. TNT is AIM for grownups ;-).
* Mon Sep 08 2003 Pascal Terjan <email@example.com> 2.4-3mdk - fix BuildRequires * Tue Jan 21 2003 Thierry Vignaud <firstname.lastname@example.com> 2.4-2mdk - rebuild for latest emacs * Wed Sep 18 2002 Arnaud Desmons <email@example.com> 2.4-1mdk - first release
/etc/emacs/site-start.d/tnt.el /usr/share/doc/emacs-tnt-2.4 /usr/share/doc/emacs-tnt-2.4/PROTOCOL /usr/share/doc/emacs-tnt-2.4/README /usr/share/doc/emacs-tnt-2.4/TODO /usr/share/emacs/site-lisp/tnt.el /usr/share/emacs/site-lisp/tnt.elc /usr/share/emacs/site-lisp/toc.el /usr/share/emacs/site-lisp/toc.elc /usr/share/emacs/site-lisp/tocstr.el /usr/share/emacs/site-lisp/tocstr.elc
Generated by rpm2html 1.8.1
Fabrice Bellet, Fri Mar 10 00:16:12 2017


text:
Now I have a question regarding another case: I recently tried a local MTM suit maker and picked up the result a week ago. Things are generally OK with the exception of the shoulder/sleeve: From the front the shoulder looks relatively smooth, see the first photo. However, from the side one can see three horizontal creases which start at the back (where the sleeve is sewn into the armhole and ends somewhere close to the center of the cleeve. The interesting thing is that there is no tension on the fabric and no creasing in front half of the sleeve.
Does anybody have an idea what causes this wrinkling and if this can be fixed?
P.S.: Sorry for the low photo quality ... but I think they still make the issue visible.


text: This Week's Top DownloadsShep McAllister3/09/13 5:00pmFiled to: Download Roundup9EditPromoteShare to KinjaToggle Conversation toolsGo to permalink Every week, we share a number of downloads for all platforms to help you get things done. Here were the top downloads from this week. Screenhero Shares Your Screen with Others, Gives Each Person Their Own MouseWindows/Mac: Screen sharing applications are a dime a dozen these days, but Screenhero takes away some of the hassle by letting both of you control the screen, with your own cursors and keyboard, at the same time. More » Battery Doctor Encourages Good Charging Habits on AndroidAndroid: There are many, many apps that can tell you how much battery each app on your phone is using, and how you might save some juice with certain changes. Battery Doctor does those things, but also encourages better overall battery health by well-timed charging. More » Battery Widget Reborn Is an Elegant, Smart Battery App for AndroidAndroid: Battery Widget Reborn is one of the nicest-looking battery apps available for Android devices, with a clever circle battery meter and Holo Theme interface. But it doesn't just look good: The app delivers on essential battery stats and other information. More » Sidebar Is a Smart, Customizable App Switcher for AndroidAndroid: Sidebar is an application switcher that lives on the side of your screen, ready to launch your favorite apps or just switch you between currently running ones with a single swipe. It's fast, flexible, and lets you customize the apps in the drawer so it's not cluttered with shortcuts you don't need. More » Haze Is a Gesture Friendly, Visually Rich Weather App for iPhone that Doesn't Skimp on FeaturesiPhone: At first glance, Climate Clock looks like any other clock app for the iPhone, but it integrates a weather app in a pretty creative way: by putting the hourly temperature and forecast right on the hour indicator, so you can see what the weather will be like at any point during the day just by looking at the current time. More » Notification LockScreen Widget for Android Does Exactly What It Sounds LikeAndroid: Whenever you get a text, email, or missed call on your phone, you either have to unlock it or drag down the notification bar to see who it was. Notification LockScreen Widget adds a small, but much-needed feature to Android's default lock screen clock: an overview of all your notifications. More » Next is a Fast, Beautiful Expense Tracker for iPhoneiPhone: Priority #1 for any mobile expense tracker should be speed, and you'd be hard-pressed to find a faster app than Next. More » CloudKafé Indexes All of your Content in the CloudCloudKafé is a free, attractive webapp that helps you search through all the documents, photos, and videos you have scattered across the web. More » Hotspot Shield Offers VPN Servers in Multiple Countries, Perfect for Watching Blocked Content OverseasWindows/OS X/iOS/Android: Cross-platform VPN service Hotspot Shield has long been one of our favorite VPN services, but now it includes malware blocking and the ability for pro users to select their VPN server's physical location to access content available abroad. More » Easy App Toolbox Backs Up Your Android Apps for FreeAndroid: Previously-mentioned Carbon andTitanium are great tools for backing up your Android device, but they aren't free and require a rooted device for some of the best features. Easy App Toolbox fills the void as a free, powerful alternative. More » Reply9 repliesLeave a reply


text:
Sindarius Thornwell scored 24 points and seventh-seeded South Carolina cruised past third-seeded Baylor 70-50 on Friday night in the East Regional semifinals
Considered one of the nation's top up-and-coming coaches, Boynton, 35, helped engineer OSU's run to the NCAA Tournament last season, was an architect of Stephen F. Austin's success and helped revitalize the South Carolina program as both a player and assistant coach.
The NABC recognized three Big 12 student-athletes on its 2017 NABC Coaches' Division I All-America Teams. Frank Mason III (KU) was named First Team, Johnathan Motley (BU) earned Second Team recognition and Josh Jackson (KU) received Third Team honors.
Player of the year front-runner Frank Mason III poured in 26 points, Kansas turned on the jets in the second half and the top-seeded Jayhawks soared to a 98-66 blowout of No. 4 seed Purdue on Thursday night in the Midwest Regional semifinals.
Jordan Mathews hit the go-ahead 3-pointer with under a minute to play and top-seeded Gonzaga survived a rough shooting night for both teams to beat No. 4 seed West Virginia 61-58 Thursday night to advance to the West Regional final.
The National Association of Basketball Coaches (NABC) announced nine Big 12 student-athletes along with Bill Self (Kansas) to the 2016-17 NABC Division I All-District teams.
Vlad Brodziansky scored 20 points, Kenrich Williams had the first triple-double in TCU history and the Horned Frogs rolled over Richmond 86-68 on Tuesday night to win their bracket of the NIT and advance to the Final Four for the first time.
Johnathan Motley had 19 points and 10 rebounds, and No. 3 seed Baylor defeated No. 11 seed Southern California 82-78 on Sunday in the second round of the NCAA Tournament.
Josh Jackson scored 14 of his 23 points in the second half to help Kansas pull away late and reach the Sweet 16 for a second straight year with a 90-70 victory over Michigan State on Sunday.
Frank Mason III (Kansas) has been named one of four finalists for the James A. Naismith Trophy, the Atlanta Tipoff Club announced Sunday.
Caleb Swanigan had 20 points, 12 rebounds and seven assists, and Purdue reached the Sweet 16 for the first time in seven years with a wild 80-76 victory over Iowa State on Saturday night.
Jevon Carter scored 24 points, and West Virginia is headed to the Sweet 16 for the third time since 2010 following a 83-71 win over Notre Dame.


text:
KERSHAW – The defense had the upper hand early, but the offense came around in the annual Andrew Jackson High School spring football game on Friday, May 11 in Volunteer Stadium.
If you currently subscribe or have subscribed in the past to the Lancaster News, then simply find your account number on your mailing label and enter it below.
Click the question mark below to see where your account ID appears on your mailing label.
If you are new to the award winning Lancaster News and wish to get a subscription or simply gain access to our online content then please enter your ZIP code below and continue to setup your account.
ZIP Code: | |


text:
I got up really early--still on pacific time. We had a nice family breakfast and then I called Kelly at Anthony Travel at 8:00am. I was calm, polite and laid out the list of issues that we had with the the condo (Please read yesterday's post before continuing). She was sympathic and said that they would make this right. At 8:30 she was at our condo and agreed with our assessment. By 10:00 she and Andrea met us at a new condo (a couple of miles away). They were concerned that the condo has not been cleaned (and would be cleaned before we move in). As we entered the complex, I was already sold.
The condo had three bedrooms and was easily three times larger than our old condo. The master bedroom was larger than the old condo. The kitchen has super nice. Layton was sold because the location had wireless! Dennae was sold because she didn't have share a room with her brother. The lanais (balcony) overlooks the ocean and a lava rock beach.
We went down to the swim start and and tooled around. I bought John Stark a T-shirt in thanks for giving me a Forward Motion racing set. We had lunch at the world famous LuLu's which overlook Ahlii drive and the finish line. I had great fish tacos. After moving into the condo, I set out for a quick bike ride. The bike seat post is rubbing and making a noise. I stopped by a random store and had the mechanic look at the bike. He didn't have any carbon paste but told me to stop by tomorrow. Turns out Glenn works at Cyclopath in Pleasanton and knows Aaron. Good stuff and a small world. He did not charge me.
We made jamblia and eat on the lanais watching the sunset. We were tired and I was in bed by 8.
Day of travel to Kona. The flight was uneventful. However, I do have to say that I did have a twinge in my heart as I saw them load my bike upside down onto the plane. They were not necessarily kind. I would have preferred not to see my bike flopped around like a pillow in a pillow fight! We were met at the airport by Anthony Travel (Andrea and Kelly) who met us at the airport with with layes (spelling -1).
We got our car upgraded to an expedition. It was great because the bike case fit in this thing perfectly! Then we drove to the condo. After unloading our stuff we went to the store to buy food and supplies.
So the condo....To say disappointed would be an understatement. I knew this was a 1950's condo individually owned. That meant that you were left to the owner for the quality.... Sometimes you win, sometimes you lose. We got in and the place had not been cleaned--probably for six months or more. The light in the kids room did not work, the garbage disposal was leaking and had a bucket under it, furniture was dirty (in the style garage sale), toaster did not work, shower was broken (and would vibrate loudly when used), and most importantly the 16" TV's remote was broken. Can you image walking across the dirty floor to change the channel. Oh the humanity.
That wasn't bad--I could live with all of this. The place was super dirty. Shower had hair in the drain, cabinets were sticky and had mold (smelled like urine -- and not the urine when your well hydrated), most dishes had food caked on them, pots were dirty and rusty, kitchen towels were shop towels, balcony had rusty furniture with bird feathers and bird poop), the fridge had food on the side + the top was covered in dust--I mean BLACK. Ok these were two long run on sentences.
My favorite was when Dennae tried to get a towel and a dead cockroach fell out upon her feet! My ears are still ringing from scream. Number two was the retaining wall had a sign that said, "Wall contains poison. Please don't feed the rats." I kid you not.
My mode was no matter what I was going to make this work. And I would have. Danette did not share my view. She broke out into tears. She woke up at three am and was crying because after all of the pain and suffering that the Ironman was putting her through she knew she had a great vacation ahead of her. She wanted me to call the travel agent at 4 am.
Select the device manufacturer:
Skip manual uploading; Use Tapiriik service to sync your training log with Strava, Training Peaks, Garmin and more!
Searching for devices...
Select the device:
Select activities:
Retrieving activities...
Select activities:
Retrieving activities...
Select activities:
Retrieving activities...
Select activities:
Time of Workout |


text:
We need your help in raising funds for the auction in the form of donation items. If you have an item you would like to donate to the auction, please complete the form below, including a small description of the item.
Suggestions for donation items include: roofing products, tools, vacations, jewelry, electronics, artwork, sporting items, tickets, gift certificates, memorabilia, etc.
Please donate anything that you would think would be great for the foundation to auction off. We will contact you to make arrangements for the transportation of donation items to the Paris Las Vegas Hotel & Casino.