AllThingsFulfilled Bible Studies in Eschatology

Jesus Came On The Clouds (Matthew 24:30)

atfshop — Sun, 31 May 2026 00:09:41 +0000

All Things Fulfilled Releases New Music AllThingsFulfilled.com has released “Jesus Came On The Clouds (Matthew 24:30) as its first “contemporary gospel song.” The song is designed to reach through music and repetition, those unfamiliar with the subject of fulfilled eschatology. While they are enjoying the music, they also are being taught Bible truths. Setting doctrine to rhyme and rhythm will aid the memory. If the arrangement is one that is appreciated, the audience will learn the lyrics and maybe think about the message more deeply. The song, released through Distrokid.com for worldwide distribution is available also on YouTube, Amazon and on the AllThingsFulfilled Spotify page. This song reflects the biblical theme of Christ coming on the clouds in covenant judgment and fulfillment. Listen here: Jesus Came On The Clouds If the message blesses you, please like, comment, and share. <iframe width=”560″ height=”315″ src=”https://www.youtube.com/embed/NLbBL0PCB5Q?si=o9yIs0aTBZ_hG6sG” title=”YouTube video player” frameborder=”0″ allow=”accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share” referrerpolicy=”strict-origin-when-cross-origin” allowfullscreen></iframe> Jesus Came On The Clouds Is The First Release Several new songs are scheduled to be released in the upcoming future with more Biblical themes. Visit this website often for updates on new releases. Give it a review on Amazon. Thanks for listening to the song and for watching the video. Get your own copy or download of Jesus Came On The Clouds.

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Greek vs Jew in the New Testament

atfshop — Wed, 29 Apr 2026 16:23:21 +0000

A Study of Colossians 3:11 and Paul’s View of Humanity Introduction Colossians 3:11 presents one of Paul’s clearest summaries of human identity in relation to Christ. The verse lists multiple distinctions—ethnic, cultural, and social—and then removes them as defining factors in covenant identity. The key question is whether these categories represent internal divisions within Israel or the broader structure of humanity. Fortunately, the text itself answers decisively. This study also clarifies how this framework supports the larger question of who are Abraham’s true children through faith rather than flesh. The Structure of Colossians 3:11 Paul lists three paired distinctions: Greek and Jew Circumcision and uncircumcision Barbarian, Scythian, slave, free He concludes: “Christ is all, and in all.” These categories move from: Religious identity (Jew vs Greek) Covenant marker (circumcision vs uncircumcision) Cultural and social extremes (barbarian, Scythian, slave, free) This is not a narrow classification. It is comprehensive. Greek and Jew: A Fundamental Distinction Moreover, the phrase “Greek and Jew” reflects a common way of dividing the world in the first century. “Jew” identifies those within the covenant people of Israel “Greek” functions as a broad term for non-Jews within the Hellenistic world This is not merely linguistic or regional. It is theological and cultural. The distinction marks those inside the covenant from those outside it. Paul uses this same framework consistently (Romans 1:16; 2:9–10; 10:12; 1 Corinthians 1:22–24). This makes it difficult to reduce “Greek” to a subset of Israel. Why “Greek” Does Not Mean Israelite The argument that “Greeks” are dispersed Israelites encounters several textual problems. First, Paul pairs “Greek” with “Jew” as contrasting categories. If both referred to Israelites, the distinction collapses. Second, the addition of “barbarian” and “Scythian” expands the scope beyond Israel entirely. These terms identified peoples outside both Jewish and Greek cultural spheres. “Barbarian” referred to non-Greek speakers “Scythian” represented a distant, culturally foreign group known for extremity These resist intra-Israelite distinctions. They describe the wider human world. Circumcision and Uncircumcision: Covenant Boundary Language In addition, Paul reinforces the distinction by introducing circumcision. Circumcision marks participation in the Abrahamic covenant Uncircumcision identifies those outside that covenant This pairing confirms that Paul avoids describing internal variations within Israel. He described the boundary between covenant members and those outside it. The significance is clear: those once outside the covenant are now included—not through circumcision, but through Christ. Cultural and Social Extremes: Barbarian and Scythian Furthermore, the inclusion of “barbarian” and “Scythian” pushes the argument further. These terms represent: Cultural distance (language, customs) Geographic separation Social perception (often viewed with contempt) By including these groups, Paul eliminates any remaining limitation. The scope now includes all humanity, not just Israel in dispersion. Christ as the Defining Reality Paul’s conclusion— “Christ is all, and in all”—replaces every prior category. This does not erase distinctions in a social sense, but it removes their role in determining covenant identity. Identity is no longer derived from: Ethnicity Covenant markers Cultural status Decisively, union with Christ entirely defines identity. Integration with Romans 4 and Galatians 3 Colossians 3:11 completes the framework established in the other key texts. Romans 4 defines Abraham’s children as those of faith Galatians 3 identifies Christ as the one seed through whom that identity is established Colossians 3:11 shows the full scope of those included—across all human categories Together, they form a unified argument: faith in Christ transcends and redefines every prior distinction. For a detailed explanation of Abraham’s fatherhood apart from circumcision, see the study on Romans 4 and faith-based inheritance. For the mechanism of becoming the seed, see the study on Galatians 3 and the one seed in Christ. Practical Confirmation in the New Testament The distinctions Paul outlines reflected what they practiced in the New Testament. Paul refused to circumcise Titus, a Greek. The Apostles resisted placing Gentiles under the Law. Jews, including those in the Diaspora, continued to observe the Law These distinctions were maintained, yet they no longer determined inclusion in the people of God. Conclusion Colossians 3:11 provides a comprehensive framework for understanding identity in Christ. Includes all categories of humanity Removes their role as covenant determinants Centers identity entirely in Christ This confirms that the people of God are not defined by flesh, culture, or law, but by faith. This conclusion reinforces the broader study on Abraham’s seed through faith rather than flesh, where the covenantal implications are fully developed. See our new book, “Did Jesus Get It Right?” Matthew 24, AD70, The Test of A True Prophet. Read the first chapter free. Now available in paperback.

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The One Seed Promise Galatians 3

atfshop — Wed, 29 Apr 2026 13:32:24 +0000

Introduction Galatians 3 advances the argument established in Romans 4. Where Romans defines Abraham’s fatherhood through faith, Galatians identifies the mechanism by which that identity is determined—union with Christ. The chapter answers a central question: How do individuals become part of Abraham’s seed? The Galatian Error: Returning to the Flesh Paul confronts a theological regression. Ironically the Galatians began in the Spirit but attempted to reach completion through the flesh. This shift represents a move: From faith → to law Promise → to performance And from Christ → to covenant markers Paul rejects this entirely. Abraham Justified by Faith (Galatians 3:6–9) First, Paul appeals to Abraham as the controlling example. Abraham “believed God, who accounted his faith to him for righteousness.” From this, Paul draws a direct conclusion:those of faith are sons of Abraham. This establishes a universal principle: Sonship circumvents biological transmission It travels through the established path of faith The promise that God blesses “all nations in Abraham confirms that the scope extends beyond Israel. The Curse of the Law and Its Limitation (Galatians 3:10–14) Secondly, Paul introduces the Law not as a pathway to life, but also as a structure that exposes transgression. Further, those who relied on the Law fell under the curse because: The Law demanded perfect obedience Failure resulted in condemnation Christ resolves this by becoming a curse, thereby extending the blessing of Abraham to the nations. This transition is essential: Law cannot produce inheritance It can only define transgression The Promise Precedes the Law (Galatians 3:15–18) Thirdly, Paul anchors his argument in chronology. Factually, tThe promise to Abraham came before the Law by several centuries. Therefore: The Law cannot annul the promise The inheritance cannot be redefined by the Law This reinforces the structure already established in Romans 4: promise → faith → inheritancenotlaw → obedience → inheritance The One Seed: Christ (Galatians 3:16) Fourth, Paul narrows the promise to a singular referent—Christ. Now to Abraham and his Seed were the promises made. To illustrate, He does not say, “And to seeds,” as of many, but as of one, “AND TO YOUR SEED,” who is Christ. (Gal 3:16) Moreover, the term “seed” is not treated as a collective ethnic category, but as a singular fulfillment. This means: The promise came not distributed through biological lineage It came concentrated in Christ All participation in the promise mediated through Him (Heb. 9:15) The Function of the Law (Galatians 3:19–25) Fifth, Paul defines the Law as temporary. It was: Added because of transgressions And Intended to function until the coming of the Seed The Law operates as a guardian, not as a means of inheritance. Truthfully, once faith came, it fulfilled role of the Law. This prevents any attempt to merge Law and promise as co-equal systems. Sons of God Through Faith (Galatians 3:26–27) Sixthly, Paul now states the conclusion explicitly. All are sons of God through faith in Christ Jesus. Baptism into Christ represents entry into this new identity. The defining factor is no longer: Ethnicity Covenant sign Legal status It is union with Christ. The Collapse of Ethnic Distinctions (Galatians 3:28) Seventh, Paul lists key human distinctions: Jew and Greek Slave and free Male and female Surely,these categories do not disappear sociologically, but they lose their role as covenant determinants. Identity no longer constructs through these divisions. Heirs According to Promise (Galatians 3:29) Eight, Paul concludes with precision: Therefore, “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” This statement resolves the entire discussion: Belonging to Christ = Abraham’s seed Abraham’s seed = heirs of the promise No additional qualification is introduced. Integration with Romans 4 Ninth, Romans 4 and Galatians 3 form a unified argument: Romans 4 defines who Abraham’s children are (those of faith) Galatians 3 explains how they become that seed (through Christ) Together, they eliminate: Flesh as the basis Law as the mechanism They establish faith in Christ as the sole condition. For a detailed treatment of Abraham’s fatherhood apart from circumcision, see the companion study on Romans 4 and the foundation of faith-based inheritance. Conclusion Galatians 3 completes Paul’s framework. The promise was given to Abraham The promise is fulfilled in Christ Those in Christ are counted as the seed This structure excludes: Ethnic exclusivity Legal qualification Covenant markers as determinants It affirms a single, unified principle: Inheritance is determined by faith in Christ. Finally, this directly supports the broader study on Abraham’s seed through faith rather than flesh, where the full covenantal framework is examined. One Seed in Christ: Paul’s Argument in Galatians: Conclusion: Christ as All and in All FAQ What does Galatians 3 say about Abraham’s seed? It teaches that Christ, the singular seed of Abraham, and all who belong to Christ count as that seed. What does “one seed” mean in Galatians 3:16? It means God fulfilled the promise in Christ, not in a broad ethnic group. Inclusion comes through Him. Are Jews and Gentiles equal in Christ? Yes. Galatians 3:28 teaches that ethnic distinctions do not determine covenant identity in Christ. What is the role of the Law in Galatians 3? The Law, a temporary arrangement served to expose sin. It does not grant inheritance. How do people become heirs of the promise? By belonging to Christ through faith.

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Romans 4 Why Abraham Is The Father

atfshop — Tue, 28 Apr 2026 14:30:05 +0000

Romans 4 Explained: Why Abraham Is the Father of All Who Believe Meta Description A detailed explanation of Romans 4 showing how Abraham became the father of all who believe—through faith, not circumcision or the Law. Romans 4 Explained: Why Abraham Is the Father of All Who Believe Introduction Romans 4 presents Paul’s foundational argument for defining Abraham’s family. The chapter directly addresses whether covenant identity is determined by flesh, law, or faith. The conclusion prevails. Abraham’s fatherhood extends beyond physical descent. Paul grounded it entirely in belief. This directly answers the broader question addressed in the pillar study on who constitutes Abraham’s true seed through faith rather than flesh. Abraham Before Circumcision Paul begins by asking what Abraham discovered “according to the flesh.” His gives a decisive response. Abraham was not justified by works. God credited Abraham’s righteousness through faith prior to any covenantal sign. This establishes the chronological priority of faith over circumcision. The implication proves unavoidable—if righteousness precedes circumcision, then circumcision cannot be the basis of covenant inclusion. Circumcision as a Seal, Not the Source in addition, Romans 4:11 defines circumcision as: A sign A seal of prior righteousness This distinction is critical. A seal confirms what already exists; it does not create it. Therefore, Abraham’s role expands beyond the circumcised. He becomes the father of those who: Share his faith Even while remaining uncircumcised Moreover, this dismantles any claim that physical covenant markers define Abraham’s lineage. The Purpose Clause: “That He Might Be the Father” Paul’s wording introduces intentional design. Abraham received the sign in order that he might become the father of believing Gentiles. This indicates a transition—from a covenant defined in flesh to one defined through faith. Uncircumcised believers do not enter through ethnicity but through participation in the same faith Abraham exercised before circumcision. The Role of the Law Next Paul addresses the Law. Those “under the Law” refer to Israel within the Mosaic covenant structure. Even, those under the law included Gentile proselytes. See Exodus 12, 1 Kings 8:41-43, and Acts 6:3. However, the promise to Abraham came not through the Law, but through the righteousness of faith. Consequently, this creates a necessary distinction: Law defines covenant boundaries for Israel Faith defines access to the promise for all If inheritance were based on the Law, it nullified the promise. Instead, it rests on grace, ensuring its availability beyond ethnic Israel. Faith and the Expansion of the Promise Moreover, Abraham is described as “the father of many nations.” Paul interprets this not as a biological expansion, but as a faith-based one. The promise includes those who: Walk in the steps of Abraham’s faith Exist outside the covenantal structure of the Law This confirms that the uncircumcised are not latent members of Israel, but individuals brought into the promise through belief. Harmony with Galatians: One Seed in Christ Paul’s teaching in Romans aligns with his argument in Galatians. Christ is identified as the singular “seed,” and all who belong to Him count as Abraham’s offspring. This removes ethnic distinction as the determining factor. Faith in Christ unifies and establishes all believers. For a full breakdown of this framework, see the related study on Galatians 3 and the “one seed” principle, which expands how unity replaces division in covenant identity. Practical Confirmation in the New Testament The theological argument is confirmed by practice. Paul refused to circumcise Titus, identified as a Greek. The apostles avoided imposing the Law on Gentiles Distinctions between Jew and Greek remained in covenant practice These examples demonstrate that Paul’s theology was not theoretical—it governed real-world application. Conclusion Lastly, Romans 4 establishes a precise definition of Abraham’s family: Not based on physical descent Established through circumcision of the heart, not the flesh Secured by faith, not by the Law Faith entirely defined it. Abraham is the father of all who believe because God justified him by faith apart from these markers. The pattern he established becomes the standard for all inclusion. In conclusion, faith reinforces the broader framework developed in the pillar study on Abraham’s seed, where faith—not flesh—determines covenant identity.

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Who Are Abraham’s True Children? | Seed Versus Flesh

atfshop — Tue, 28 Apr 2026 12:18:14 +0000

The Question of Abraham’s Fatherhood Who are Abraham’s true children? Paul’s argument in Romans 4 raises a critical question: in what sense is Abraham the “father” of believers? If Abraham were simply the father of all his physical descendants, it cancels the need for qualification. The Jews already claimed Abraham as their father based on lineage—a claim challenged by John the Baptist. See Matthew 3:9. However, Paul reframes the issue entirely. Circumcision as a Sign—Not the Basis Romans 4:11 states that Abraham received circumcision as a sign and seal of the righteousness he already possessed by faith while uncircumcised. This establishes a key principle. Circumcision did not make Abraham righteous. It confirmed a righteousness that preceded it. Therefore, Abraham is not the father of all uncircumcised people indiscriminately, but specifically of those who believe. Faith Defines Abraham’s True Seed Moreover, the phrase “that he might be the father” introduces a purpose clause. It indicates that something had to occur for Abraham to become the father of believing Gentiles. Respectfully, that “something” cancels physical descent, but establishes faith. Genesis 17:14 makes clear that uncircumcised males were cut off from the covenant. Yet Paul explains that through faith, those once outside the covenant could now be included. This inclusion is not based on flesh, but on participation in the same faith Abraham exercised. In this manner, he defines those who are Abraham’s true children. The Role of the Law and Those Outside It Later, Paul distinguishes between those under the Law (Israel) and those outside it (the uncircumcised). The latter existed not as part of the covenantal structure defined by the Law, yet they become heirs through faith in Christ. This reinforces that covenant identity roots manifest not in ethnicity but in belief. One Seed in Christ: Paul’s Argument in Galatians Galatians 3:16 identifies Christ as the singular “seed” of Abraham. Verse 28 expands this to include all who are in Christ as one unified seed. Thus, whether Jew or Gentile, inclusion in Abraham’s family is mediated through Christ—not through lineage. Greek, Jew, Barbarian: Paul’s Global Categories Further, in Colossians 3:11, Paul categorizes humanity as: Greek and Jew Circumcised and uncircumcised Barbarian and Scythian Slave and free These characterize not internal divisions within Israel, but broad distinctions across humanity. Why “Greek” Does Not Mean Israelite The term “Greek” commonly defined non-Jews within the Hellenistic world. While “Gentiles” expressed the more comprehensive, “Greek” reflected the cultural dominance of Hellenism in the Mediterranean. Moreover, this distinction shows that Paul addressed actual non-Israelite populations—not merely dispersed Israelites. The Case of Titus and the Uncircumcised Galatians 2:3 presents Titus, a Greek, who was not compelled to be circumcised. This demonstrates that Paul did not impose Jewish covenantal markers on Gentile believers. Acts 21 and the Distinction Between Jews and Greeks Acts 21:20–28 reveals a critical distinction. The apostles upheld the Law for Jewish believers, including those in the Diaspora, while explicitly not imposing it on Gentiles. In addition, the accusation against Paul was not that he taught Jews to abandon the Law, but that he brought Greeks into the temple—an offense punishable by death. This only makes sense if Greeks were understood as distinct from Jews. Conclusion: Christ as All and in All Paul’s conclusion is definitive: “Christ is all and in all” (Colossians 3:11). Ethnic, cultural, and covenantal distinctions do not determine inclusion in Abraham’s family. Faith in Christ does. It answers the question of who are Abraham’s children. He is the singular seed through whom all others count as heirs.

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Explaining Daniel’s 70th Week

atfshop — Sat, 18 Apr 2026 10:24:37 +0000

This is an excellent study by Elvin Israel on Daniel’s 70 weeks. He breaks down the 70th week of Daniel using God’s Moeds (Hebrew Festivals), showing with precision how the 1260 days, the 3.5 years and 42 months are to be calculated.

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Coming on the Clouds | Will You See Him?

atfshop — Sat, 28 Mar 2026 15:01:18 +0000

It is often taught that Jesus will descend from heaven in a literal human flesh and blood body riding on the clouds. Some believe this because of what several passages both the Old and New Testaments teach. Dan 7:13, “One like the Son of Man coming on the clouds of heaven.” Matt. 24:30, And they shall see the Son of Man coming on the clouds with power and glory. Acts 1:9, 10, A cloud receive him out of their sight 1 Thes. 4:17, We shall be caught up together with him in the clouds.” Rev. 1:7: Behold, he comes with clouds. Are these verses teaching that Jesus would visibly, physically and materially come in a flesh and bone body riding on literal clouds? Many have been taught this for years, it is currently being taught, and many believe it. 5. But that’s not what coming on the clouds mean. Clouds Often Used Symbolically Clouds were often used symbolically to represent other ideas. Observe, symbols of the Judgment of God, Isa. 19:1, “The Lord rides upon a swift cloud and will come into Egypt. See also Ps. 18:11, 12. A Second Idea of clouds is the Presence of God and enthronement. This can be seen in one of the most over-looked cloud references in Scripture. Leviticus 16:2: and the LORD said to Moses: “Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy-seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat. (Lev 16:2) God’s throne was in enshrouded in the clouds above the mercy seat in the temple And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel. (Exo 25:22) God’s presence was always enshrouded in the darkness within the clouds. At both the dedication of the tabernacle under Moses, and the completion of the temple by Solomon, the glory cloud of God’s presence entered the temple, Ex. 40, 1 Kings. 8. 3. Rev. 15:8 shows this same imagery for the new tabernacle of God. Clouds Represented God’s Dwelling Place “Out of Man’s Sight” This is also the meaning of Jesus’ ascent in a could out of man’s sight. Acts 1:10. He ascended to the throne of God in the Presence behind the veil, in the new temple, out of man’s Sight. Heb. 6;19, 20. The scriptures teach that Christ dwells in unapproachable light which no men have seen nor can see, nor are able to see. Note Young’s literal translation. “Who only is having immortality, dwelling in light unapproachable, whom no one of men did see, nor is able to see, to whom is honor and might age-during! Amen. Jesus’ Going Away And Return, Jn. 14:1-3 Jesus goes away to prepare a place for his saints He returns to receive them to himself, Jn. 14:1-3. Would He return visibly? Jesus never promised to return visibly or physically. If he did or does, it would contradict 1 Tim 6:16., and 1 Jn. 1:1. John taught they had seen, handled Jesus Manifests Himself Differently To Disciples Versus The World To the world he would never be seen again. To believers He would only be seen through His covenant relationship with them. This is the meaning of Matthew 5:6: Blessed are the pure in heart for they shall see God.” John 3:3 is similar in meaning, using almost the same wording. Except a man is born again, he cannot see the kingdom of God. The kingdom does not come with observation. It is neither physical in nature nor observable by the human eye. Yet, it could be “seen” through obedience. The World Would See Him No More In John 14:19-23, Jesus taught that he would leave for a little while and return. Contrary to dispensationalists and futurists, the time interim between Jesus’ going away and return is “a little while” not a “long time. “A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also. (Joh 14:19) At that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20) These are the same requirements of Matt 5:6 The Lord continues: He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.” (Joh 14:21) That means they are disciples who have a pure heart. 4. Judas, did not understand what Jesus meant. 1. He had been with Jesus through his ministry, yet he didn’t grasp the meaning. If your bible is collecting dust on the coffee table, there’s a high chance you’re going by only what you’ve heard others say rather than through a careful independent study. Hence, few clearly understand how Jesus would return. Others just take for granted that he would come visibly on clouds in a flesh and bone body mainly because of traditions. Judas (not Iscariot) said to Him, “Lord, how is it that You will manifest Yourself to us, and not to the world?” (Joh 14:22) Jesus emphatically stated what he said before: His disciples would see Him But the world would see Him no more. This speaks about his coming, His Parousia. Clearly, Judas, who had followed Jesus from the beginning of His ministry had much difficulty with the statement. He reasoned that such was impossible. He was correct. If Jesus’ coming was physical flesh and bone, how could he be seen by the disciples and not by the world? Would he physically blind all who did not believe? No. This verse explains the nature of Jesus’ coming. It is not as a

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SEEING GOD’S FACE Revelation 22:4

atfshop — Tue, 24 Feb 2026 02:15:03 +0000

SEEING GOD’s FACE Blessed are the pure in heat, for they shall see God. (Matthew 5:8) See here for more studies by William Bell and AllThingsFulfilled.

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Did The Rapture Happen In AD70?

atfshop — Thu, 12 Feb 2026 05:36:29 +0000

Did The Rapture Happen in AD70? Did the rapture happen in AD 70? Some are saying that it happened. They even list a date of May 30, 66 as with Ed Stevens. However, the Bible demonstrates that the disciples were given instructions by Christ. If these instructions were obeyed, it raises questions of a first century rapture. In the following video, a brief discussion of the subject follows. John Darby popularized the rapture doctrine in the nineteenth century. Evangelical Christian Zionists promote much of the current craze about the rapture as a result of the influence of the Scofield refence Bible, first published in 1909 and again in 1917 by Oxford University Press. The author was C.I. Scofield. Reportedly, Samuel Untemeyer, a wealthy New York lawyer financed the project. A unique feature of this bible placed footnotes as commentary at the bottom of the Biblical text. These verses, which promoted the Rapture, also supported the Zionists’ aim to have a permanent homeland. They originally chose Uganda and Kenya in Africa as options. Ultimately, the British gave them the land of Palestine. This move changed the geo-political landscape as we see it today. The aim of the Scofield Reference Bible (SRB) was to promote this drive for a permanent homeland for the Jews. They aimed to secure the favor of Evangelical Christian Zionists, numbered between 30-50 million followers today. As a result of the teaching of men like Hal Lindsey, Harold Camping, Edgar Whisenant, John Hagee, Tim LaHaye, Jerry Jenkins, Jerry Falwell, etc, the influence of Darbyism or Dispensationalism significantly influenced Christian churches to support Israel, even above Christ. A fundamental belief in their doctrine promotes the Rapture. They believe at some time in our future, the rapture will occur. Some Preterists Believe A Rapture Occurred in AD70 Why are some believers teaching that a rapture occurred in AD70, in connection with the fall of Jerusalem and the temple? They reason from silence. Moreover, allegedly some say no historical references of any prove that Christians survived the event. But, is this true? In the video above, we explore what possibly occurred with Christians during the era. We cite evidence that a rapture did not occur in AD70. In addition, we also show that historical sources do provide evidence. Believers escaped the peril of the siege on Jerusalem. They followed both the scriptures and divine providence to safety. Instructions from Christ guided them from the land of Judea to the mountains out of harm’s way. They migrated to a safe location out of harm’s way. This is very significant but not many choose not to discuss it as much.

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WERE THE NAZARENES THE FIRST FULL PRETERISTS?

atfshop — Tue, 30 Dec 2025 14:55:18 +0000

Were The Nazarenes The First Full Preterists? Mentioned in Acts 24:5, the Nazarenes were recognized as the earliest Jewish followers of Jesus and were even identified with Paul himself. They were directly tied to Jesus of Nazareth, and historical records show they fled Jerusalem during the Roman siege, just as Jesus warned in Matthew 24 and Luke 21. Their beliefs may challenge many modern assumptions about early Christianity and prophecy.

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