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Adam……Jesus never said that, it was said by his Apostle Paul.
Rom 14:10Yes Jesus was talking to his present audience , “about the future judgement”. Not about the present time he spoke it.
You not seeing Jesus as a “prophet”, As Moses said he was to be. Your using what he said as meaning at that time , not understanding that Jesus was talking about a ““future event”. that would take place.
peace and love to you and yours……….gene
Yes Jesus was talking to his present audience , “about the future judgement”. Not about the present time he spoke it.
What judgement is it? Please read the verses again which I had quoted in my post;
Then he says, ‘There are some standing here which shall not taste death till the Son of Man comes into his kingdom’ (Matt. 16:28);
Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. (Mark 13: 30-31)
This is what I was arguing on the timing of the Parousia of Jesus as claimed by the Gospel writers by putting words in Jesus’ mouth. The history proved that how the Christianity speculated on the timing of Parousia and failed. There is no end to such speculations……
The Great Disappointment of Parousia?
The Great Disappointment in the Millerite movement was the reaction that followed Baptist preacher William Miller’s proclamations that Jesus Christ would return to the Earth by 1844, what he called the Advent. His study of the Daniel 8 prophecy during the Second Great Awakening led him to the conclusion that Daniel’s “cleansing of the sanctuary” was cleansing of the world from sin when Christ would come, and he and many others prepared. However, October 22, 1844 passed with nothing significant happening, causing great disappointment among his following.
These events paved the way for a few of the former Millerite Adventists to eventually form the Seventh-day Adventist Church. They contend that what happened on October 22 was the start of Jesus’ final work of atonement, the cleansing of the heavenly sanctuary, leading up to the Second Coming.[ Out of the apocalyptic fervor of that era (and many Christian eras before and since), an end-of-the-world movement gathered around William Miller in the 1830s, also from upstate New York (a region so rife with Christian enthusiasm that it has been called “the burned-over district”). Several dates in the 1830s and 1840s were announced as the apocalypse, but none materialized, which is remembered as the Great Disappointment. Some Millerites drifted away from the movement, but others hung on, pushing the expected date into the future or developing a clever “shut-door theology” in which the world as we know it really had ended: while the earth still existed, heaven had closed its gates and only those who were already saved would be saved (i.e., the door to heaven was shut). Adherents of this position were called Shutdoor Adventists. Another more enduring sprout from the Millerite branch was the Seventh-Day Adventists, largely based on the post-Millerite revelations of Ellen White.
Theological development following the Great Disappointment:
Both Millerite leaders and followers were left in utter confusion following the wake of the October 22 disappointment. The majority of Millerites left the faith and even Christianity altogether, while some re-joined their previous denominations.
By mid-1845, doctrinal lines among the various Millerite groups began to solidify, and the groups emphasized their differences, in a process George R. Knight terms “sect building”. During this time, there were three main Millerite groups besides those who had simply given up their beliefs.
The first major division of the Millerite groups who retained a belief in Christ’s Second Advent were those who focused on the “shut-door” belief. Popularized by Joseph Turner, this belief was based on a key Millerite passage: Matthew 25:1–13—the parable of the ten virgins. The shut door mentioned in Matthew 25:11–12 was interpreted as the close of probation. As Knight explains, “After the door was shut, there would be no additional salvation. The wise virgins (true believers) would be in the kingdom, while the foolish virgins and all others would be on the outside.”
The widespread acceptance of the shut-door belief lost ground as doubts were raised about the significance of the October 22, 1844 date—if nothing happened on that date, then there could be no shut door. The opposition to these shut-door beliefs was led by Himes and make up the second post-1844 group. This faction soon gained the upper hand, even converting Miller to their point of view. Their influence was enhanced by the staging of the Albany Conference. The Advent Christian Church has its roots in this post-Great Disappointment group.
Among the shut door groups were the “Spiritualizers” who offered a spiritualized interpretation concluding that the Millerites had been correct on both the time and event, but Jesus’ Advent had been spiritual, coming to the hearts of the believers rather than visible in the heavens. Some of these Spiritualizers theorized that the world had entered the seventh millennium—the “Great Sabbath”, and that therefore, the saved should not work. Others behaved like children, basing their belief on Jesus’ words in Mark 10:15: “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” Millerite O. J. D. Pickands used Revelation 14:14–16 to teach that Christ was now sitting on a white cloud and must be prayed down. A substantial number joined the Shakers.
By far the smallest group of Millerites consisted of a few Bible students scattered across New England who did not personally know one another before about 1847. They accepted the fulfillment of the 2300 days prophecy of Daniel 8:14, but disagreed with the other Millerites on the event that took place. Rather than Christ having returned invisibly they concluded that the event that took place on October 22, 1844, was quite different.
The theology of this third group appears to have had its beginnings as early as October 23, 1844—the day after the Great Disappointment. On that day, during a prayer session with a group of Advent believers, Hiram Edson became convinced that “light would be given” and their “disappointment explained.” Later that day, Edson was struck by the idea that the sanctuary to be cleansed was not the earth by fire, but rather something related to the heavenly sanctuary. His experience led him into an protracted and extensive study on the topic with O. R. L. Crosier and F. B. Hahn. They eventually came to the conclusion that Miller’s assumption that the sanctuary represented the earth was in error. Rather, “The sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven.” Therefore, October 22 marked not the Second Coming of Christ, but rather a heavenly event. Their interpretation published in early 1845 in the Day Dawn, became known as the Investigative Judgment. It was from this group that future leaders of Seventh-day Adventism came.
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