(Matthew 24:3)
"Afterwards He was on the Mount of Olives and was seated there when the disciples came to Him, apart from the others, and said, "Tell us when this will be; and what will be the sign of your Coming and of the Close of the Age?"


(Matthew 24:34)
"I tell you in solemn truth that the present generation will certainly not pass away until all this has taken place."


(On Mello (3195)
Acts 23:3 "Before long," exclaimed Paul, "God will strike you, you white-washed wall! Are you sitting there to judge me in accordance with the Law, and do you yourself actually break the Law by ordering me to be struck?"

Acts 24:15 and having a hope directed towards God, which my accusers themselves also entertain, that before long there will be a resurrection both of the righteous and the unrighteous.

II Tim. 4:1 I solemnly implore you, in the presence of God and of Christ Jesus who is about to judge the living and the dead, and by His Appearing and His Kingship:

Hebrews 10:27 There remains nothing but a certain awful expectation of judgement, and the fury of a fire which before long will devour the enemies of the truth.

1 Peter 5:1 So I exhort the Elders among you--I who am their fellow Elder and have been an eye-witness of the sufferings of the Christ, and am also a sharer in the glory which is soon to be revealed.


(On I Thessalonians 4:17)
"We who are alive." The pronouns 'we' and 'you' cannot, as a rule, be used to be the total exclusion of the persons speaking or immediately addressed. Therefore here and in verse 17, Paul implies that the return of the Lord Jesus would take place in the lifetime of some of the first readers of this Letter.-Ed." (Weymouth New Testament in Modern Speech p. 553).


(On I Thessalonians 5:23)
"Bodies. An indication that the Apostle expected the Coming of Christ to take place in the lifetime of the first readers of the Letter - whilst they were still in the body. - Ed."


( On II Thessalonians 1:4-10)
"…because of your patience and faith amid all your persecutions and amid the afflictions which you are enduring…it is a righteous thing for Him to requite with affliction those who are now afflicting you; and to requite with rest you who are suffering affliction now – rest with us at the re-appearing of the Lord Jesus from Heaven, attended by His mighty angels. He will come in flames of fire to take vengeance on those who have no knowledge of God…They will pay the penalty of eternal destruction, being banished from the presence of the Lord and from His glorious majesty, when He comes on that day…" (II Thessalonians 1:4-10, N.T., Weymouth)


(On Hebrews 9:24,28)
"…He entered heaven itself, now to appear in the presence of God on our behalf…the way into the true Holy Place is not yet open so long as the outer tent still remains in existence...(He)will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete." (Hebrews 9:24,8,28, N.T. In Modern Speech, Richard F. Weymouth, 1909)


(Introduction to Revelation)
"The Apocalypse was written either in 67, or in 96, A.D. An oft-quoted statement of Irenaeus that it, or its author — there is no word inserted to indicate which of the two he meant — "was seen" about the end of the reign of Domitian, is regarded by many as a conclusive proof of the later date. On the other hand, the "internal evidence" — the evidence, that is, furnished by the contents of the book itself — appears to point even more unmistakably to the earlier date. E.g-., in 11:1,2,8, the Holy City and the earthly Temple are spoken of as being still in existence, and as about to be trodden under foot by the Gentiles.

The language of the book has also a bearing upon the problem of its date. Although other explanations have been suggested, the many Hebrew idioms that it contains as compared with the much purer Greek of the fourth Gospel — which was probably by the same author — seem to indicate that it was written long before that Gospel, at a time when the Apostle had as yet only an imperfect acquaintance with the Greek language.

Dr. Stuart Russell, in his work The Parousia, has contended for the belief that the fall of Jerusalem and Judaism in 70 A.D. marked a stupendous epoch in the unseen world, a personal — although unrecorded — return of the Savior to the earth then taking place (cp. Acts 7:55; 9:7; 1 Corinthians 9:1), accompanied by a spiritual judgment of bygone generations, a resurrection from Hades to Heaven of the faithful of past ages, and an ingathering of saints then on earth into the Father’s House of many mansions (Matthew 24:31; John 14:3; 1 Thessalonians 4:17; 2 Thessalonians 2:1).

If this belief ever obtains general acceptance the earlier date of the Apocalypse will also be regarded as fully established. For it will then be seen that the book describes beforehand events which took place in 70 A.D. and the years immediately preceding, partly on earth and partly in the spiritual world, and is mainly concerned with the downfall of the earthly Jerusalem and the setting up of Christ’s heavenly Kingdom — the new Jerusalem. And its many mysterious symbols will be seen to have been a cipher of which the first Christians held the key, but which hid its meaning from their enemies.

Many scholars, however, regard the book as a document of Nero’s time carefully incorporated in one written about 90 A.D.: "a Jewish Apocalypse in a Christian framework;" both perhaps being by the same author. — EDITOR."

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