Steve Holmes, a Baptist minister, and theology professor at St Mary’s College, St Andrews, Scotland, has been reviewing Rob Bell’s book, Love Wins, on his blog Shored Fragments. In the seventh part of an on-going series he examined Bell’s chapter 3, a discussion of hell.
Dr. Michael Youssef, an Anglican clergyman, defends the traditional view of hell in a recent article on Rob Bell and his controversial book Love Wins, at Love has already won (OneNewsNow.com). Dr. Youssef wrote: Read more…
Isaac Watts (1674-1748) wrote an account of biblical history, viewed as a succession of ages, or dispensations. However, Watts was not a dispensationalist, and the dispensational views of John N. Darby (1800-1882) did not depend upon or reflect the views of Watts. Darby rejected covenant theology, but Watts did not.
The succession of ages outlined by Watts included six dispensations, plus one millennium, which is yet future. It was this outline which C. I. Scofield (1843-1921) used in his Scofield Reference Bible. Scofield’s scheme did not reflect the views of Watts entirely, but imported or borrowed features from Darby, one of which was the idea of a “gap” in the 70 weeks prophecy of Daniel.
Is there a chiastic structure in Revelation chapter 12? Some scholars support the idea, but others dismiss the theory. David A. deSilva criticized authors who proposed chiastic structures on flimsy ground, and for “(1) developing chiastic outlines by means of selective shaping of summary statements for major blocks of text; (2) discovering a chiasmus by means of selective reading of key terms; and (3) creation of a chiasmus by means of manipulation of formal markers.” 
One of the greatest promises God has given to the church is the promise that the Spirit will guide the saints to the truth. Jesus said, “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” [John 16:13]
Preterism and dispensationalism are probably the two most prominent views of eschatological interpretation amongst Christians in North America. Both are discredited, if prophecy is being fulfilled now, in current events, and by developments in the church.
As he was being led away to be crucified, Jesus foretold a time of trouble and grief, to the people of Jerusalem who followed him. He seems to refer to a time of great bereavement, when those women who had never had children would be seen as blessed.
Preterism has a long history of adherents who recanted. Here the works of three prominent men who embraced preterist or hyperpreterist views, but later recanted, are examined.
Firmin Abauzit (1679-1767) was the author of Essai sur l’Apocalypse, 1730, “in which he tries to show that the book was written under Nero, and is in its prophecy only a development of the sayings of Christ about the fall of Jerusalem; that all refers to the destruction of this Jewish capital and the Roman-Jewish war (ch. xxi. and xxii.); to the more extensive spread of the Christian Church after that catastrophe. Dr. Leonard Twells replied to it; on reading Dr. Twells’ reply, Abauzit was satisfied, and honourably wrote (though in vain) to stop the reprinting of his work in Holland.” Read more…
Moses Stuart (1780-1852) was an American biblical scholar. He became pastor of Centre Congregational Church at New Haven, Connecticut in 1806. In 1810 he became professor of sacred literature in the Andover Theological Seminary. He read the works of contemporary German critics who favored the preterist interpretation of the Apocalypse, and he promoted that view of the Apocalypse in his commentary, in Volume 2, where he continually cites their views; “Ewald says…”; Heinrichs says…”; “Lücke says…”; etc. See a concise review of his book by his friend Enoch Pond. William Wadden Turner of Union Theological Seminary in NY, obviously also an admirer of the German critics, wrote of Stuart: 
Scripture references for Revelation 22 are provided in the table below.
Mountains are to be threshed, in a prophecy of Isaiah. The saints are the “threshing sledge.”
Scripture references for Revelation 21 are provided in the table below.
Scripture references for Revelation 20 are provided in the table below.
Scripture references for Revelation 18 are provided in the table below.
Scripture references for Revelation 19 are presented in the table below.
As part of the seventh vial, a plague of great hailstones is described in Revelation 16:21. Like the fire that devours the hordes of Gog and Magog in Revelation 20:9, the hail is said to fall upon men from heaven.
Scripture references for Revelation 17 are provided in the table below. Read more…
There is a considerable variety in the interpretations that commentators have proposed for Revelation 16:20, which tells of a great earthquake, because of which “every island fled away, and the mountains were not found.”
Luke 21:21-22 says: “let them which are in Judaea flee to the mountains… For these be the days of vengeance, that all things which are written may be fulfilled.”
The “camp of the saints” was compassed by “armies,” and this began in the first century. They were armies of false teachers; some of them claimed that the resurrection had already occurred!