Notes (5 of 5)

93. 1 John 2:28, NET: "And now, little children, remain in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back." John 15 is cited for the shared verb "remain" and is not quoted.

94. Matthew 16:27 (NET): "For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done." Acts 3:20 and 3:22 (NET), quoted in part; Acts 3:22-23 gives Moses's promise of a prophet like himself, which Peter applies to Jesus. The Greek verb mellō at Matthew 16:27 is the same verb discussed at Acts 24:15 in "What to Call It." Mark 13:32 is paraphrased in the third link and quoted in Seam Eight.

95. Samuel M. Frost, author biography on vigil.blog (Vigilate et Orate), read 11/1/26. It says he published Misplaced Hope (2002; second edition 2006), debated Don K. Preston, and announced after the winter of 2010 that he had been in serious error and left the movement, and it names Why I Left Full Preterism (AV Publishing, 2012; reissued 2019). The 2010 date is Frost's own and was not checked against a second source.

96. Burros of Berea, Episode 120, "To Infinity and Beyond," https://www.youtube.com/watch?v=2QLS7w-bSB4&t=2552s, auto-caption transcript, passage at about 42:28 to 44:10, read 11/1/26 (captions played and recorded in Chrome). Frost names John 6 and says the promise occurs four times there; in that passage he does not name the verses. Captions carry no speaker labels, so the host and Frost are told apart by content. He also tells a story of a debate in which an opponent was asked when he would be raised. That is Frost's account of what the opponent said, and it is not repeated here.

97. Samuel M. Frost, "The Lord IS Come," vigil.blog, October 1, 2024, read in full 11/1/26. He lists John 6:39, 6:40, 6:44, 6:54, 11:24 and 12:48 as the "last day" texts. He says Jesus was not announcing the end within the lifetime of first-century believers, that "this generation" was first-century believers who saw the woes and the temple's judgment, that the wars and famines of the Olivet Discourse continued after AD 70, and that Christ's presence is continuous and invisible until a visible appearing at the end. This essay cites him for the John 6 turning point only and does not adopt his reading of the Olivet Discourse or of Christ's coming.

98. Don K. Preston, "The Last Day - The Last Trumpet #1," donkpreston.com (the page is dated March 3, 2021), read 11/1/26. He lists six uses of "the last day" in John, along with John 7:37, which he sets apart, and says the last day is the day of the resurrection and the time for the fulfillment of 1 Corinthians 15, and that this resurrection fulfills the promises God made to Old Covenant Israel. This note does not claim the article itself argues the AD 70 date; Seam Seven records that date as the movement's position.

99. Alex Polyak, "Raised Up on the Last Day," thebiblefulfilled.com, June 26, 2024, read 11/1/26. The page treats the John 6 raising as the righteous remnant of Israel in Jesus's day, raised "on the last day (of the Old Covenant age)," and says the Old Covenant age ended when the temple fell in AD 70. Polyak is a lesser-known writer, cited as the plainest statement of the reply found, not as speaking for the whole movement. The page does not say which school he belongs to.

100. Irenaeus, Against Heresies 2.31.2, Ante-Nicene Fathers translation, newadvent.org, read 11/1/26. The paragraph does not name the group it describes.

101. Tertullian, On the Resurrection of the Flesh 22, Ante-Nicene Fathers translation, newadvent.org, read 11/1/26. The chapter title is the translators', and the treatise's text on that page does not name Hymenaeus or Philetus (searched). The Luke 21:24 and overthrow-of-Jerusalem passage is in the same chapter.

102. Timothy P. Martin and Jeffrey L. Vaughn, Beyond Creation Science (3rd ed., 2007), ch. 12, "God's Curse on Adam: The Solution," printed pp. 217 and 225. On p. 217 they say physical death existed outside the garden, "at the very least," so that Adam could grasp God's warning at Genesis 2:17, and that Adam could live forever only through his relation to the tree of life (Genesis 3:22). On p. 225 they say the death Adam and Eve experienced when they ate was "spiritual, not biological," and that biological death is "a normal aspect of human life in God's world." Read in the PDF posted at powerofpreterism.wordpress.com (rev-beyondcreationscience.pdf), 11/1/26; printed page numbers are the PDF page minus four. Not every full preterist holds this view; see note 27.

103. Martin and Vaughn, Beyond Creation Science, ch. 12, printed p. 230, quoting Revelation 21:1-4 and 22:2-3 (NIV) and citing Matthew 24:34-35: they say the new heaven and earth has nothing to do with re-creating the physical universe and everything to do with removing sin's curse, and that Christ's finished work, about forty years after his first appearing, removed "the death" Adam suffered for all those in Christ.

104. NET readings checked at labs.bible.org, 11/1/26: Genesis 3:19 ("for you are dust, and to dust you will return"), Genesis 3:22, Romans 5:14, 1 Corinthians 15:26 ("The last enemy to be eliminated is death"), 15:35, and 15:53-54. In the full text of the book as extracted from the PDF, the phrases "last enemy" and "to dust" and the words "Adam until Moses" do not occur; Romans 5:12-14 appears once, on p. 342, in a list of passages offered for further study of "the world," and 1 Corinthians 15:26 is not cited. The covenant-creation replies suggested here are this essay's judgment, not Martin and Vaughn's words.