(On the Millennial Reign of Christ)
"The premillenialist, however, maintains as a cardinal and fundamental tenet of his system of eschatology that the throne of glory is an earthly throne set up in the material city of Jerusalem. The temporal throne of David is to be reconstructed in Jerusalem... As a matter of fact there is not one passage in the New Testament which gives definite information of a personal reign of Christ upon a temporal throne in the material city of Jerusalem! What seems to be hidden to the apostles have been revealed by uninspired men." (An Eschatology of Victory, 171)


(On the Significance of A.D. 70)
"The catastrophe of Jerusalem really signalized the beginning of a new and world-wide kingdom, marking the full separation of the Christian Church from legalistic Judaism. The whole system of worship, so closely associated with Jerusalem and the Temple, received, as it were, a death blow from God himself." (An Eschatology of Victory, p.138)

"..the Jewish nation has received the judgment of God. Its sun, moon and stars have been darkened and are still obscured." (ibid., p.132)

"Jerusalem and the temple were central in the worship of the Jews, and their destruction meant the end of the world so far as the Jews were concerned." (ibid., p.132 )

"The judgment upon Jerusalem was the sign of the fact that the Son of man was reigning in heaven." (ibid., p.132 )

"One of the most remarkable things about the siege of Jerusalem was the miraculous escape of the Christians. It has been estimated that over a million Jews lost their lives in that terrible siege, but not one of them was a Christian." (ibid., 96)


(On The Second Coming of Christ)
"..in the light of well-defined biblical language, the reference is rather to a coming in terms of the events of his providence in judgment against his enemies and in deliverance of his people." (ibid., p.141)


(On The Olivet Discourse)
"There is not a single figure employed whose use has not been already sanctioned and its meaning determined in the Old Testament. Prophecy has indicated and history has verified that all events mentioned by Christ have found their fulfillment." (ibid. p.156)


(On Matthew 24:13)
"One of the most remarkable things about the siege of Jerusalem was the miraculous escape of the Christians. It has been estimated that over a million Jews lost their lives in that terrible siege, but not one of them was a Christian. This our Lord indicated in verse 13: ‘But he that shall endure to the end, the same shall be saved.’ That the ‘end’ spoken of was not the termination of a Christian’s life but rather the end of Jerusalem is evident from the context. Immediately after this verse Christ goes on to relate the exact time of the end. Christians who would live to the end would be saved from the terrible tribulation. Christ indicates also the time for the Christian to flee from the city so that he could be saved during its destruction. This is verified in a parallel passage (Luke 21:18): ‘But there shall not an hair of your head perish.’ In other words, during the desolation of Jerusalem, Christians would be unharmed, although in the period previous to this some would lose their lives through persecution." (ibid., p.96f.)


(On Matthew 24:7)
"And as to earthquakes, many are mentioned by writers during a period just previous to 70 A.D. There were earthquakes in Crete, Smyrna, Miletus, Chios, Samos, Laodicea, Hierapolis, Colosse, Campania, Rome, and Judea. It is interesting to note that the city of Pompeii was much damaged by an earthquake occurring on February 5, 63 A.D." (An Eschatology Of Victory, p. 93).


(On Matthew 24:34)
"It is my contention that Matthew 24:34 gives the key to the understanding of the entire chapter. If we accept the ordinary sense of that verse the chapter becomes understandable." (ibid., p.30)


(On Matthew 24:30)
"The judgment upon Jerusalem was the sign of the fact that the Son of man was reigning in heaven. There has been misunderstanding due to the reading of this verse, as some have thought it to be ‘a sign in heaven.’ But this is not what the verse says; it says the sign of the son of Man in heaven. The phrase ‘in heaven’ defines the locality of the Son of Man and not of the sign. A sign was not to appear in the heavens, but the destruction of Jerusalem was to indicate the rule of the Son of Man in heaven."

"The apostle Paul states in the eleventh chapter of Romans that the fall of the Jews was a blessing to the rest of the world. He speaks of it as the enriching of the Gentiles and the reconciling of the world. The catastrophe of Jerusalem really signalized the beginning of a new and world-wide kingdom, marking the full separation of the Christian Church from legalistic Judaism. The whole system of worship, so closely associated with Jerusalem and the Temple, received, as it were, a death blow from God himself. God was now through with the Old Covenant made at Sinai: holding full sway was the sign of the New Covenant." (ibid., pp. 137-138)


(On Acts 2:16-21)
"The same type of apocryphal language is employed in the second chapter of Joel and the Apostle Peter quotes the prophecy of Joel on the day of Pentecost as recorded in Acts 2:16-21. This provides us with an infallible interpreter." (ibid., p.132 )

(On Dispensationalism)
"Too little study of Old Testament ideas of judgment, and apocalyptic language and style, would seem to be the reason for this one-sided exegesis." (ibid., p.135)


(On The Abomination of Desolation)
"The Roman Army carried ensigns consisting of eagles and images of the emperor to which divine honors were often paid by the army." (ibid., p.102)

"The word 'abomination' in Daniel has a definite connection with idolatry." (ibid., p.104)


(On The Seventy Weeks)
"The only valid objection against this general interpretation is that the destruction of Jerusalem did not occur within the seventieth week - within the period of seven years. The seventy weeks extended to about 33 A.D. The destruction of Jerusalem, of course, came in 70 A.D. A close examination of the passage in Daniel does not disclose any definite statement that the people of the prince were to cause this destruction within the seven years. Within the seven years the destruction of the city was determined by its rejection of Christ and his apostles. Because of that rejection the people of the prince that shall come shall destroy the city and the sanctuary." (An Eschatology of Victory 109-110)

"If the seventieth week were postponed we would still be in our sins!" (An Eschatology of Victory 108)

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