Verse of the Day

Saturday, April 11, 2015

The Study of the Scriptures - Session 6: Wednesday, 8 APR 2015 at Faith Baptist Fellowship Church, Lake Ariel, PA

The Study of the Scriptures
Session 6, Wednesday 8 APR 2015
Faith Baptist Fellowship Church
Lake Ariel, PA

Note: There was no audio recording of this session.

Review Sessions 1-5[1]

The Means God Uses: The Scriptures, the Holy Spirit, and the Church

“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39)

1. Placing trust in God: The ability of God and the sufficiency of the Scriptures — Coming to the Scriptures with Faith

2. Putting man in his place: The inability of fallen man and an understanding of the responses of the creature to the revelation of God — Coming to the Scriptures with Humility

3. The Unity of the Word of God and the First, Progressive, and Full Mention Principles of Interpretation — Coming to the Scriptures with Hope

4. The Diversity of the Contexts with the Canon of Scripture — Coming to the Scriptures with Respect

5. The Humiliation of Incarnational Hermeneutics — Coming to the Scriptures with Caution

Historical and Personal Parameters in the Spectrum of Abilities
for the Understanding of the Scriptures:

Created Unfallen Man
Fallen Unregenerate (Natural)
(Spiritual) Man
Maturing Regenerate
(Spiritual) Man
Maturing Regenerate Man: Maximizing Resources
1. Eyes to see

2. Ears to hear

3. Mind to know

4. Heart to believe

5. Unhindered communion with God


What could be better?

1. Eyes Blind

2. Ears Deaf

3. Mind Dark

4. Heart hard

5. Neck stiff

6. Rebellion towards God

7. Suppression of the truth of God


The problem is obvious!
1. Eyes to see

2. Ears to hear

3. Mind to know

4. Heart to believe

5. Spirit to teach


So, what is the problem?
1. Read

2. Memorize

3. Meditate

4. Obey

5. Testify
1. Knowledge of Ancient History and Culture

2. Knowledge of Ancient Languages (vocabulary, semantics, grammar, syntax)

3. Awareness of Spiritual Warfare including Satanic Subversion of the Word of God through False Teachers throughout history
Know as we are known

Putting the Scriptures in their Place — The Historical Perspective in Bible Study

Hebrew 1:1-3 — 1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

“How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent Word!
What more can He say than to you He hath said,
You, who unto Jesus for refuge have fled?”[2]

2 Timothy 3:12-17 — 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, throughly furnished unto all good works.

Hebrew 1:1-2a — 1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son…

Let us focus during this session on the “sundry times” and “divers manner.”

Many authors: Job, Moses, Joshua, Samuel, Ezra, Nehemiah, David, sons of Korah, Asaph, Heman, Ethan, Solomon, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zechariah, Haggai, Zephaniah, Malachi (Old Testament: 28+); Matthew, Mark, Luke, John, Paul, unknown, James, Peter, Jude (New Testament: 8/9)
Note: Some refer to 40+ authors of Scripture, while others estimate apx. 44.

Many types of literature: 3 major types in Old Testament — Law, prophets and writings; 4 major types in NT — Gospels, Acts, Epistles, and Revelation. Within each of these major types may be found examples of one or more of the following types of literature: history/historical narrative, legal/legislation, poetry, proverbs, prophecy, parable, type, allegory, discourse, diatribe, treatise, apocalypse, etc.

Many centuries of history: spanning over 1,500 years from Moses to John minus the four centuries of the intertestamental “silent years” between the last writing prophet, Malachi, and the revelations surrounding the birth of Christ

The parts of the Bible — literary and historical interpretation

Two Testaments: Two major covenants, Old and New
Note: There is more in the Old Testament than just the Old Covenant!

Many books: 66 total — 39 in the Old Testament, and 27 in the New Testament

The arrangement of the books of the Bible — for the Old Testament compare the following: Luke 11:49-51 (2 Chronicles 24:20-22); and Luke 24:27, 44

The Old Testament books:

1) Law (Torah; also Pentateuch) — Genesis, Exodus, Leviticus, Numbers, and Deuteronomy

2) Prophets (Nebi’im) — 21 books

(1) Former Prophets — Joshua, Judges 1-2 Samuel, and 1-2 Kings (6)

(2) Latter Prophets — Isaiah, Jeremiah, Ezekiel, and The Twelve: Hosea to Malachi (15)

Also referred to as:
Major Prophets — Isaiah, Jeremiah, and Ezekiel (3)
Minor Prophets — Hosea to Malachi (12)

Pre-exilic — Obadiah, Joel, Jonah, Amos, Hosea, Isaiah, Micah, Nahum,    Zephaniah, Jeremiah (also exilic), and Habakkuk (11)
Exilic — Jeremiah (also pre-exilic), Ezekiel (1, not counting Jeremiah twice)
Post-exilic — Zechariah, Haggai, Malachi (3)

3) Writings (Kethubim) — 13 books

(1) Poetical — Psalms, Proverbs, and Job (3)

(2) Megilloth (“Five Rolls”) — Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther (5)

(3) Historical — Daniel, Ezra, Nehemiah, 1-2 Chronicles (5)

The New Testament books:

1) Gospels and Acts (5)

2) Epistles and Revelation (22)

Pauline Epistles (13)

Ecclesiastical (9) — Romans to 2 Thessalonians
Personal (4) — Philemon and Pastoral (1-2 Timothy, and Titus)
“Prison” (4) — Ephesians, Colossians, Philemon, and Philippians

General Epistles (8) — Hebrews (?) to Jude


Many Biblical Covenants: Adam, Noah, Abraham, Moses, David, Christ (6)[3]

 “Excursus, Which Structures Scripture — Covenants or Dispensations?”
O. Palmer Robertson, The Christ of the Covenants (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1980), pp. 201-227.

Getting the cart before the horse:
When systematic theology drives exegesis
When Biblical theology drives exegesis

Exegetical theology must come first, and it will fail before it even gets out of the gate if systemic presuppositions are not placed under the scrutiny of exegesis, rather than vice versa.

This is not about labels, which I would strongly counsel you against. When Christ returns we are all going to discover in an instant how wrong we were about so many things, and how right Christ was about everything. We will all be agreed! Truth is not all in one corner, and we should be willing to learn from those that we may disagree with in some areas. The traditional understandings of how the Bible is put together, where the emphases lie, etc. as found in the polar opposites of covenant and dispensational theologies are not written in stone. If what someone presents does not meet the test of Scripture, then reject it. If a theological construct does not help you to understand the Bible better, then improve it. What matters is faithfulness to the Word of God, and coming to the Scriptures with what Al Mohler recently referred to as “the hermeneutics of submission.”[4]

Many Dispensations: How many are there? Seven? (Scofield, Ryrie, etc.)

Augustine said: “Distinguish the ages, and the Scriptures harmonize.”
Scofield Reference Bible, ed. C. I. Scofield (New York: Oxford University Press, 1909, 1917; reprint by Stonehaven Press, Greenville, SC, n.d.), s.v. “Introduction.”[5]

“Distinguish times, and Scripture is in harmony with itself.”
— trans. R. G. Macmullen[6]

Distinguish between the occasions, and scripture is at peace with itself.
— trans. Daniel Price[7]

“Distinguish the times (circumstances), he says, and the Scripture agrees with itself…”
— trans. Paul King Jewett[8]

“In his Introduction, Scofield, a devout layman, makes no mention of Darby or the Brethren, but quotes Augustine: “Distinguish the ages [dispensations] and the Scriptures harmonize” (Sec. 10). Augustine, however, was concerned with harmonizing Jesus’ admonition to rebuke an offender privately (Mt. 18:15) with the pastoral instruction to rebuke sinners publicly (1 Tim. 5:2). Distinguish the times (circumstances), he says, and the Scripture agrees with itself — Distribute tempora et concordat scriptura. (The Nicene and Post-Nicene Fathers, New York: Christian Literature Co., 1888; 1st series, vol. VI, p. 360.)”[9]

The Latin word for “age” is not tempora, but saeculum.[10] If Augustine had intended this statement to mean what Scofield, Larkin, Chafer, and many others have understood it to mean he would have used saecula (the Latin plural of saeculum) rather than tempora. As it is, Augustine’s “dictum” read in context only has reference to the immediate circumstances surrounding a sinful offense regarding whether it is public or private in order to demonstrate that there is no contradiction between the teachings of Christ and Paul when it comes to the proper venue for rebuke.

10. You will soon see, Beloved, what we ought to do, and when; only I would we may not be slow to practise it. Attend and see: “If thy brother sin against thee, rebuke him between him and thee alone.” Why? Because it is against thee that he hath sinned. What is that, “hath sinned against thee”? Thou knowest that he hath sinned. For because it was secret when he sinned against thee, seek for secresy, when thou dost correct his sin. For if thou only know that he hath sinned against thee, and thou wouldest “rebuke him before all,” thou art not a reprover, but a betrayer. Consider how that “just man” Joseph spared his wife with such exceeding kindness, in so great a crime as he had suspected her of, before he knew by whom she had conceived; because he perceived that she was with child, and he knew that he had not come in unto her. There remained then an unavoidable suspicion of adultery, and yet because he only had perceived, he only knew it, what does the Gospel say of him? “Then Joseph being a just man, and not willing to make her a public example.” The husband’s grief sought no revenge; he wished to profit, not to punish the sinner. “And not willing to make her a public example, he was minded to put her away privily.” But while he thought on these things, “behold, the Angel of the Lord appeared unto him,” in sleep; and told him how it was, that she had not defiled her husband’s bed, but that she had conceived of the Holy Ghost the Lord of them both. Thy brother then hath sinned against thee; if thou alone know it, then hath he really sinned against thee alone. For if in the hearing of many he hath done thee an injury, he hath sinned against them also whom he hath made witnesses of his iniquity. For I tell you, my dearly beloved Brethren, what you can yourselves recognise in your own case. When any one does my brother an injury in my hearing, God forbid that I should think that injury unconnected with myself. Certainly he has done it to me also; yea to me the rather, to whom he thought what he did was pleasing. Therefore those sins are to be reproved before all, which are committed before all; they are to be reproved with more secresy, which are committed more secretly. Distinguish times, and Scripture is in harmony with itself.”[11]

“Augustine also reflects these early dispensational concepts in his writing. Although his oft-quoted statement, “Distinguish the times, and the Scripture is in harmony with itself,” does not in its context apply to his dispensational ideas, he elsewhere makes some applicable statements.”
— Charles C. Ryrie, Dispensationalism, rev. ed. (Chicago: Moody Publishers, 1966, 1995, 2007; orig. title: Dispensationalism Today), pp. 72-73.

All of that being said, it is still a good principle, regardless of what Augustine may have originally intended!

While studying the Scriptures put what you are studying in historical perspective by maintaining a “bird’s eye view.” The Scriptures present shifting historical focal points sometimes moving across vast ages, while at other times focusing on one period, one lifetime, or even one hour. Our understanding must travel to these periods as if in a “time machine.” When we do so while reading the Scriptures it would be beneficial to ask questions such as:

What just happened?
What went on here?
What difference did what just happened make in the total scheme of things?

There are many events focused on in the Scriptures which are presented as historically unique, and which radically alter subsequent relationships between the Creator and the human race, and/or the Lord and His people, the nation of Israel, and the human race through them. In each case the “landscape” of God’s dealings with mankind is so significantly and unmistakably affected that nothing is ever the same from then on. Therefore, to blur the distinctions between the eras initiated by these events, and consequently to confuse these epochs by lumping them together into single dispensations, does not do justice to the exegetical conclusions drawn from the content of the Scriptures.

1) Creation/pre-Fall to Fall;
2) Fall to Flood,
3) Flood to Babel,
4) Babel to Abrahamic Covenant,
5) Abrahamic Covenant to Exodus/Mosaic Covenant,
6) Moses to Joshua/Conquest,
7) Joshua/Conquest to United Kingdom/Davidic Covenant,
8) United Kingdom/Davidic Covenant to Solomon/Temple,
9) Solomon/Temple to Divided Kingdom,
10) Divided Kingdom: Solomon to the captivity in Babylon,
11) Captivity in Babylon to the Return,
12) Return to the last writing prophet/Intertestamental “silent” years
13) Last writing prophet/Intertestamental “silent” years to the Nativity,
14) Nativity to Crucifixion/Burial/Resurrection/Ascension/Pentecost,
15) Pentecost to the Rapture/Reingrafting of Israel,
16) Rapture/Reingrafting of Israel to the Second Advent,
17) Second Advent to Final Rebellion/Little Season,
18) Final Rebellion/Little Season to the New Heavens/New Earth, and,
19) New Heavens/New Earth continuing into Eternity.

Note: The significance of many of the epochal events in the Biblical history are often minimized in typical dispensational structures. Prime examples are:
1) the incident at Babel,
2) the 400 years sojourn including slavery in Egypt followed by the Exodus,
3) the entrance into and conquest of the promised Land,
4) the anointing of the human King,
5) the construction of the Temple,
6) the captivity and return,
7) the 400 years of intertestamental silence followed by the Redeemer, and,
8) the loosing of Satan and the rebellion of the “little season”.

These epochs may not be “chopped up,” or sliced, diced, and packaged as so many are prone to do. Some primary examples of to clarify why this should not be done would be the Fall, the Flood, the incident at Babel, etc., since the profound universal effects of these divine interventions continue throughout the ages to the New Heavens and New Earth, and beyond. In other words, significant overlapping must be observed involving not just covenants and dispensations, but also other creational and international epochs initiated by divine intervention.

Two other major issues that must be considered in maintaining a historical perspective while studying the Scriptures:

1) Four major clusters of revelation accompanied by miraculous signs and wonders:
Moses/Joshua; Elijah/Elisha; Christ/Apostles; Second Advent

2) The “Times[13] of the Gentiles”[14] — the terminus a quo, defining features, and the terminus ad quem

Luke 21:41 — And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.[15]

We may learn from this and related passages something about what will occur during the “Times of the Gentiles,” and that this epoch will have an end, or “be fulfilled.” What few seem to focus on or address at all are the following issues:

(1) what defines the “Times of the Gentiles,” i.e., what makes the “Times of the Gentiles” the times of the Gentiles, and,

(2) when the “Times of the Gentiles” began, the terminus a quo for this period.

These two issues are related, of course, and to answer one is to at least lay the foundation for an answer to the other. Discussion of the “Times of the Gentiles” is usually focused on events after Christ spoke these words, i.e., the climax, end or fulfillment.[16] Perhaps more caution would attend references to the destruction under Titus in A.D. 70, and to the events of 1948 and 1967, if the true nature of the “Times of the Gentiles,” and the terminus a quo of this period were considered and understood.[17]

Gentile control of Jerusalem including the subjugation of the Kings of Judah began at least with the Babylonian conquest c. 605 B.C., which led to the seventy years of captivity, and the destruction of Jerusalem including the Temple in 586 B.C. Perhaps an even earlier date is worthy of consideration, i.e., four years prior to this, in 609 B.C., when Pharaoh Nechoh of Egypt removed Jehoahaz as King of Judah, and installed his older brother Eliakim, renaming him Jehoiakim (2 Kings 23:33-35). Jehoiakim then became the servant of Nebuchadnezzar of Babylon (2 Kings 24:1) as a result of the Babylonian conquest and ascendancy over the Egyptians (2 Kings 24:7).

The last Davidic King was Mattaniah, another brother of Jehoahaz and Eliakim, who was installed by the Babylonians, changing his name to Zedekiah (2 Kings 24:17), after Jehoiakim’s son Jehoiachin was carried into captivity in Babylon (2 Kings 24:15). Zedekiah rebelled against the King of Babylon (2 Kings 24:20), and as a result his sons were killed in his sight, following which his eyes were put out, and he was carried to Babylon in fetters of brass in 586 B.C. (2 Kings 25:7). It is a significant indication of the subjugation of the Kings of Judah that both the Egyptian Pharaoh and the Babylonian Nebuchadnezzar signified their authority over them by renaming the Judean Kings.

Since that time, with one brief and noteworthy exception,[18] there has been no King in the line of David in Jerusalem, and, without exception, none ruling as King over Israel. Gentile control continues to this day with Jerusalem divided, and is exemplified by the presence of the al-Aqsa Mosque in the Old City, and the Temple mount continuing to be occupied by the “Dome of the Rock.” Israel continues without an earthly King in the line of David, and with no Temple since the Romans destroyed the last one in A.D. 70.

The defining features of the “Times of the Gentiles” have to do with the answer to the question, “Who is in control here?” This epoch began with the historic subjugation and ultimate removal of the Davidic line of Kings between 609-586 B.C., and included control of Jerusalem and the Temple exemplified by its repeated destruction and continuing occupation. The prophesied terminus ad quem will not see fulfillment until the Son of David, the King of kings, is enthroned in Jerusalem, and the Temple mount is no longer occupied and controlled by Gentiles following His Advent.[19]

Soli Deo Gloria,

John T. “Jack” Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA

8 APR 2015


10-11 APR 2015

Appendix: Basic Bible Study Materials — A Suggested Bibliography (with links to Amazon)

This is the book that I recommend as collateral reading for the "Scripture Study Seminar":

Sinclair Ferguson, From the Mouth of God (Carlisle, PA: Banner of Truth, 2014); paperback (no Kindle available at this time) for $10.59 on Amazon at [accessed 18 JAN 2015].

1. In addition to Sinclair Ferguson's work that I am recommending as collateral reading the following five recent works on the subject may be the most helpful:

J. Scott Duvall, and J. Daniel Hays, Journey into God's Word: Your Guide to Understanding and Applying the Bible (Grand Rapids: Zondervan, 2008);

Gordon D. Fee and Douglas Stuart, How To Read The Bible For All Its Worth: A Guide to Understanding the Bible, 4th ed. (Grand Rapids: Academie Books, 1982, 1993, 2003, 2014); 

Peter Krol, Knowable Word: Helping Ordinary People Learn to Study the Bible (Minneapolis: Cruciform Press, 2014);

Grant Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation, 2nd ed. (Downers Grove, IL: InterVarsity Press, 1991, 2006);

R. C. Sproul, Knowing Scripture, 2nd ed. (Downers Grove, IL: InterVarsity Press, 1977, 2009);

2. Here are five recommended older works whose value does not fade!

James M. Gray, How to Master the English Bible: An Experience, a Method, a Result, an Illustration (London: Oliphant Anderson & Ferrier, 1907);
in public domain, available online or as a free downloadable digital file (PDF or ePub) on Google Books at [accessed 18 FEB 2012].

J. Edwin Hartill, Principles of Biblical Hermeneutics (Grand Rapids: Zondervan Publishing House, 1947);
available online or as a free PDF file download (60 mb) on Seminario LAMB at [accessed 9 MAR 2014];
print editions available on Amazon at 
[accessed 18 JAN 2015].

Arthur T. Pierson, The Bible and Spiritual Criticism: Being the Second Series of Exeter Hall Lectures on the Bible Delivered in London, England in the Months of February, March and April, 1904 (Minneapolis: Bethany Fellowship, Inc., n.d.; 1970 reprint of 1905 original by The Baker and Taylor Co., New York);

Robert A. Traina, Methodical Bible Study: A New Approach to Hermeneutics (Wilmore, KY: self-published, 1952; Grand Rapids: Zondervan, 1980); 

Oletta Wald, The New Joy of Discovery in Bible Study, rev. ed. (Minneapolis: Augsburg Fortress, 2002);
Note: This newly revised edition is also available in Kindle.

Compiled by:

John T. “Jack” Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA

End Notes:

[1] The notes from the previous sessions have been posted to the Wayside Gospel Chapel blog at

[2] In John Rip­pon, A Se­lect­ion of Hymns from the Best Au­thors (1787); “at­trib­ut­ed var­i­ous­ly to John Keene, Kirk­ham, and John Keith;” on Cyber Hymnal at [accessed 26 JAN 2015]. The four possibilities for the “K-” ascription in Rippon (Robert Keen(e), George Keith, Thomas Kirkham, and Kennedy or Kennady) are discussed on at [accessed 26 JAN 2015].

[4] 2015 Shepherds Conference — The Inerrancy Summit.

[5] This statement in not included in the “Introduction to the 1967 edition,” in The New Scofield Reference Bible, ed. C. I Scofield (New York: Oxford University Press, 1967), pp. v-viii. An item of local interest is that E. Schuyler English signed this “Introduction” at Skytop, PA on May 27, 1966 “For The Editiorial Committee.” Op. cit., pg. viii. Apparently while teaching at the Philadelphia Bible Institute and living in Merion, PA during the school year, he maintained a summer home in Skytop for many years (c. 1945 to c. 1968, or more). English died in 1981 at the age of 81.

[6] St. Augustin: Sermons On Selected Lessons Of The New Testament, trans. R. G. Macmullen, ed. Philip Schaff, in A Select Library Of The Nicene And Post-Nicene Fathers Of The Christian Church, ed. Philip Schaff, Vol. VI, St. Augustin: Sermon On The Mount, Harmony Of The Gospels, Homilies On The Gospels (Edinburgh: T. & T. Clark; Grand Rapids: Wm. B. Eerdmans Publishing Co., ), pg. 360; NPNF1-06. St. Augustine: Sermon on the Mount; Harmony of the Gospels; Homilies on the Gospels, by Philip Schaff, on Christian Classics Ethereal Library (CCEL) at [accessed 7 APR 2015]; s.v. Sermon XXXII [LXXXII, Benedictine ed.], On the words of the Gospel, Matt. xviii. 15, “If thy brother sin against thee, go, shew him his fault between thee and him alone;” and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace.

[7] cited by Hildemar of Corbie, Commentary on the Rule of Benedict, trans. Daniel Price, 7:10; on The Hildemar Project at [accessed 7 APR 2015].

[8] God, Creation, and Revelation: A Neo-evangelical Theology, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991), pg. 119.

[9] Ibid.

[10] “saeculum: age or era; the Latin equivalent of αιών.” Richard A. Muller, Dictionary of Latin and Greek Theological Terms, Drawn Principally from Protestant Scholastic Theology (Grand Rapids: Baker Academic, 1985), pg. 269.

[11] Macmullen, op. cit.

[12] See my handout, “Major Epochs or Dispensations in the History of God’s Relations with Mankind,” at

[13] On Luke’s use of this term see Darrell L. Bock, “The Reign of the Lord Christ,” in Dispensationalism, Israel and the Church: The Search for Definition, eds. Craig A. Blaising, and Darrell L. Bock (Grand Rapids: Zondervan Publishing House, 1992), pp. 58-59.

[14] Alva J. McClain, The Greatness of the Kingdom: An Inductive Study of the Kingdom of God (Winona Lake, IN: BMH Books, 1959), pp. 363-365, 430.

[15] Compare also Micah 4:6-7; Zephaniah 3:10; Matthew 21:41, 43; 22:9-10; and Mark 12:9.

[16] J. Barton Payne, Encyclopedia of Biblical Prophecy (Grand Rapids: Baker Book House, 1980), pp. 100, 514 (s.v. Luke #63). Examples of the variety of errors involving this fulfillment, and its significance abound. For one variety involving prejudicial failures involving the future of the nation of Israel see the following: Patrick Fairbairn, Prophecy Viewed in Respect to its Distinctive Nature, its Special Function, and Proper Interpretation (Grand Rapids: Baker Book House, n.d.; 1976 reprint of 1865 T. & T. Clark ed.), pp. 241-243; and George Eldon Ladd, The Presence of the Future: The Eschatology of Biblical Realism, rev. ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964, 1974; orig. Jesus and the Kingdom, by Harper & Row, New York), pg. 249.

[17] Eckhard Schnabel, 40 Questions About the End Times, series ed. Benjamin L. Merkle (Grand Rapids: Kregel Academic & Professional, 2011), pp. 129-135.

[18] Mt. 21:9, 15; Mk. 11:9-10; and Jn. 12:13.

[19] On this see especially the following: E. Schuyler English, “The Gentiles in Revelation,” a message presented at the “Diamond Jubilee Congress on Prophecy,” held May 17-25. 1970 at Calvary Baptist Church, New York City, NY; in Prophecy and the Seventies, ed. Charles Lee Feinberg (Chicago: Moody Press, 1971), pg. 242; and Charles H. Stevens, “The Last Gentile World Ruler,” op. cit., pp. 236-237.

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