e the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries laterChrist’s Parousia is the expression of his priesthood, totally set apart from the Law, hence Old Covenant Judaism and the Levitical priestly system. He is a priest after the order of Melchizedek, (Hebrews 6:20; 7:17, 21), is of the tribe of Judah, (7:14) of which Moses spoke nothing concerning priesthood. The point of which is, if the Levitical priesthood is re-established, Christ could not be a priest on earth, i.e. in Jerusalem, as in biblical times, Hebrews 8: 4). Thus a monkey wrench is thrown into the spokes of the warped wheel of Zionism and Premillennial theories.

Without the Levitical priesthood, there is no binding authoritative old covenant, (Hebrews 7:11, 12; 8:13). Without the covenant, there are no land rights and without land rights there is no nation of Israel sanctioned by the Scriptures.

The Hymanaean heresy served the same purpose of supporting a Christ-less Israel, sowing the original seeds of Zionism and a pro-national Israel movement which leaves God and Christ out of the plan. This was the cancerous heresy that Paul warned the church against.

Finally, an event once future is not always future. Paul clearly censored the timing of the Hymanaean heresy with his remark that it was past already. That means they, like the Thessalonians taught the parousia/resurrection occurred too early. However, when Jerusalem fell in A.D. 70, the parousia occurred, hence now it is a past event.

Thus to argue for a future parousia and resurrection of Christ is to reverse the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries later.

rist could not be a priest on earth, i.e. in Jerusalem, as in biblical times, Hebrews 8: 4). Thus a monkey wrench is thrown into the spokes of the warped wheel of Zionism and Premillennial theories.

Without the Levitical priesthood, there is no binding authoritative old covenant, (Hebrews 7:11, 12; 8:13). Without the covenant, there are no land rights and without land rights there is no nation of Israel sanctioned by the Scriptures.

The Hymanaean heresy served the same purpose of supporting a Christ-less Israel, sowing the original seeds of Zionism and a pro-national Israel movement which leaves God and Christ out of the plan. This was the cancerous heresy that Paul warned the church against.

Finally, an event once future is not always future. Paul clearly censored the timing of the Hymanaean heresy with his remark that it was past already. That means they, like the Thessalonians taught the parousia/resurrection occurred too early. However, when Jerusalem fell in A.D. 70, the parousia occurred, hence now it is a past event.

Thus to argue for a future parousia and resurrection of Christ is to reverse the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries later

ghts there is no nation of Israel sanctioned by the Scriptures.

The Hymanaean heresy served the same purpose of supporting a Christ-less Israel, sowing the original seeds of Zionism and a pro-national Israel movement which leaves God and Christ out of the plan. This was the cancerous heresy that Paul warned the church against.

Finally, an event once future is not always future. Paul clearly censored the timing of the Hymanaean heresy with his remark that it was past already. That means they, like the Thessalonians taught the parousia/resurrection occurred too early. However, when Jerusalem fell in A.D. 70, the parousia occurred, hence now it is a past event.

Thus to argue for a future parousia and resurrection of Christ is to reverse the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries later

ways future. Paul clearly censored the timing of the Hymanaean heresy with his remark that it was past already. That means they, like the Thessalonians taught the parousia/resurrection occurred too early. However, when Jerusalem fell in A.D. 70, the parousia occurred, hence now it is a past event.

Thus to argue for a future parousia and resurrection of Christ is to reverse the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries later

e the error of Hymanaeus and Philetus by saying that it has not yet come to pass. In both cases, it is an error in time, the former, too early, the present one, too late. To be in harmony with Christ and the apostles, we must affirm the event as occurring within the first century, within that generation at Jerusalem’s fall, not 10 or 20 years before, and not 20 centuries later.