THE SUBSTANCE OF BIBLE PROPHECY IS TO BE FOUND IN THE HISTORICAL REALM AND CHRONOLOGICAL TIMELINES / THE CHRISTIAN ERA AND "THE END OF THE WORLD" Natural Israel Given As Shadow Pointing to "The Church"  // End of Jewish State as Type of "Parousia of Christ at the End of the World" - Prophetic Substance Found in Both Jesus Christ and the Natural Realm

Views the Book of Revelation's imagery through grand and moral symbols which find their substance throughout all generations, ultimately culminating in the judgment, resurrection, and return of Jesus at "the end of the world."    Similar to Historicist view, without fixing the imagery definitively on any historical events.

9/18/7:

• Gregory K. Beale Study Archive "The kingdom ending is, of course, Israel, but this time it is her definitive end. Rome would destroy Jerusalem and her temple in AD 70. Joel’s language of the earth’s destruction in Acts 2 is also appropriate as a figurative portrayal of the temple’s destruction, since, as we have seen so often earlier, the temple itself and its parts symbolized the cosmos.”

• Idealist Quakers Study Archive "We see no need of directing men to the type for the antitype, neither to the outward temple, nor yet to Jerusalem, neither to Jesus Christ or his blood [outwardly], knowing that neither the righteousness of faith, nor the word of it doth so direct.’”

9/11/7:

• Free Online Books:  Reginald Courtney - Joseph and His Brethren - Which Things Are An Allegory (1862) "This circumstance, like so many others, is significant of things spiritual. It teaches us that, in the service of our Lord, there can be no perfect freedom until there is an entire surrender. We may have gained a certain amount of liberty, —typified by the permission given to the nine brothers, after they had been in ward for three days, to return to Egypt,—but it is impossible that we should not, in some measure, feel the Egyptian bondage of sin, typified by Simeon's captivity, unless and until all has been given up, which our Lord and Master may require at our hands. In this seems to be represented the experience of many a beginner in the ways of God. He is wavering, irresolute; there is something dear to him which he is reluctant to part with ; he has not fully counted the cost; he is half-inclined to keep back part of the price ; at a command such as, " Sell all that thou hast, and give to the poor, and come, follow me," he is half-ready to turn sorrowfully away. As long as it is thus with him, he will surely find that he is not set wholly free from the power of those temptations by which he was mastered and enslaved before. If he may be said to have escaped from Egypt, and to be ready to serve God, still he has not yet entered into the promised rest: he is still detained in the wilderness, for he has still a hankering after the fleshpots." (pp. 85-86)

9/5/7:

• Free Online Books:  Stevenson Blackwood: The Shadow and the Substance (1871) "Such is the picture, dear friends, and it is a true one.  There is no exaggeration about it ; it is a real account of your heart and my heart, and your life and my life, before we knew God.  And the Israelites in the heathen darkness of Egypt just represent to us ourselves serving the world, "serving divers lusts and pleasures." (p. 7)

6/5/7:

• Dr. John Noē: He Never Left "The closest you can come to the phraseology of a “Second Coming” is in Hebrews 9:28: “so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him” (emphasis added). Contrary to popular belief, this scripture does not limit Jesus’ comings to only two times. Rather, it highlights two specific and very significant comings, among many, for a special salvation-fulfillment purpose. This “second-time” coming follows the typology of Israel’s high priest on the Day of Atonement, which occurred every year. And Christ as both our sacrifice and our High Priest (see Heb. 7:27-28; 9:11-15) had to come and fulfill this typology, perfectly (see Heb. 8, 9, and 10). But if you insist on limiting the comings of Jesus to only two times, then this second time occurred, chronologically, when Jesus came and appeared to Saul on the road to Damascus (Acts 9:4-5) or to John on the isle of Patmos (Rev. 1). How do you count or discount those comings of Jesus?—and there are more."  My working definition for “a coming of Jesus” is this: it’s a personal and bodily intervention and/or manifestation of Jesus into the life of an individual, a group, or a nation on this earth. As we shall see, there are many different types of comings for different purposes, and they occur at different times and places.  Some are visible appearances; some are invisible interventions."

3/12/7:

• John Noē : An Exegetical Basis for a Preterist-Idealist Understanding of the Book of Revelation (2007) “The revelation of Jesus Christ” (Rev 1:1) has a fuller significance and deeper character beyond its AD 70 eschatological fulfillment.  Consequently, the preterist notion that it only applies to AD 70 when Christ supposedly came in “finality” is a weakness to be amended.  And in a preterist-idealist synthesis, the strength of idealism remains that it “secures its relevance for all periods of the church’s history.”  But its major weakness—i.e. “its refusal to see a firm historical anchorage”— is removed.  That missing anchorage is supplied by Revelation’s A.D-70 fulfillment." 

G.K. Beale, Sam Hamstra Jr., Quakers, Swedeborgians