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A review of J. Stuart Russell, A Giant Among Evangelicals by Ben Winter

9/21/2017

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     Noted for his great contributions on eschatology, J. Stuart Russell lived a life (1816-1895) so richly implicated in the study of Realized Eschatology, or the ‘second coming,’ of Messiah. Even so, and though exposed to ample exegesis of then active evangelicals, never did he, an exegetical predecessor, or contemporary ever disclose one hint of the most important contribution to Realized Eschatology time-frame, that is: discovery of the Bible’s secret Ten Ages format. Author Ben Winter, as far as is known, is the first to propose such extraction and has demonstrated such in THE GREAT DECEPTION: Symbols And Numbers Clarified.
     We elect here, to expound on the noted, J. Stuart Russell, as exemplary among pioneer eschatology exegetes and contributing much to this critique author’s own knowledge base. No reading assignment is more contributory to insight than Russell’s, The Parousia.
      Expounding on a unique viewpoint concerned with Parousia, or last days, we have J. Stuart Russell at his best. In fact, this renowned author did write a book with the very intriguing caption, The Parousia. In this greatly acclaimed work of interpretative science, Russell wrote extensively of Bible topics related to eschatology, the ‘study of end times’; his perception of eschaton evidence had great impact on modernist constituencies. Without undue praise or criticism to preface our critique, we investigate an example quote from The Parousia.
    “But we have seen that John the Baptist predicted a judgment which was then impending - a catastrophe so near that already the axe was lying at the root of the tree - in accordance with the prophecy of Malachi, that 'the great and dreadful day of the Lord' was to follow on the coming of the second Elijah. We are therefore brought to the conclusion, that this discrimination between the righteous and the wicked, this gathering of the wheat into the garner, and burning of the tares in the furnace of fire, refer to the same catastrophe, viz., the wrath which came upon that very generation, when Jerusalem became literally 'a furnace of fire,' and the aeon of Judaism came to a close in 'the great and dreadful day of the Lord.'“
     Ever mindful of Russell’s scholarly work in this respect, we take issue with his treatment of Judaism chronology. Here, the hermaneutics scion shows a remarkable unconsciousness of timeliness in the allowance of Age or aeon, as follows: “and the aeon of Judaism came to a close in ‘the great and dreadful day of the Lord.’”
     In THE GREAT DECEPTION: Symbols And Numbers Clarified, this author, Ben Winter, writes a considerably detailed exposé of Ten Ages or aeons, extant if not clearly elucidated, in the visions of both the Daniel Beast and John’s Revelation Beast. Daniel envisioned ten episodic intervals, Ten Horn Ages, as a directory of chronologies comprising the entire God covenant experience. Suffice to say, this work required some 965 pages to tie in major Bible topics to Daniel’s Ten Ages prophecy. One can imagine the complexity encountered in this major work; no previous pathway existed with definitive signposts to point the way, only a complexity never invaded or encountered in other works of greatly esteemed writers perceived in those numerous works produced from pens worthy of mention such as Farrar, King, Russell, and many other great theologians.
     Evidently, more than casual interest is required to intercept and digest the coded meanings resident in prophecy endeavors. Russell is no exception, for he misses the significance of aeon timeliness in his own statement of fact. Let us be clear, there was never, in any measure of covenant time frame, a portion of time designated ‘Aeon of Judaism.’ Judaism existed only as a form of worship from the death of Solomon in 975 B.C. until A.D. 30, but this chronological era was known time wise, successively, as the Divided Kingdom Age, followed by the Exilic Kingdom Age, and up to the Messianic Kingdom Age at A.D. 30. And, the great and dreadful day of the Lord was still yet a generation future to an A.D. 30 finish to Judaism!
     As exegetes can readily see, one must search much more deeply than casual survey to elicit ultimate truth. Only in THE GREAT DECEPTION: Symbols And Numbers Clarified can one find an ultimate solution to the King James edition’s purposefully complex language. 
    To learn more about the Ten Ages, a Kindle version of various chapters can be found at the following Amazon link:
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SECTION THREE: INTRODUCTION TO THE BOOK OF DANIEL by Ben Winter

9/20/2017

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     Section Three begins with an introduction to the life of Daniel and covers approximately 100 years of his dutiful life in captivity unto his notice of vision words committed to secrecy in a mass of symbols and numbers and until the eschaton of his people’s God relationship. Within his captivity time frame, Daniel experienced several vision involvements, all pertinent to episodic intervals outlined in Chapter Seven and concealed within a very vaguely described Ten Ages as total extent to the longevity relevant to Ten Episodic Intervals ended in punishment for his peoples’ unfaithful behavior while serving as wife to a jealous God-husband. Such symbolic injunction was always stated as symbolic of the chosen’s infidel nature. Each vision under the Daniel Book cover had its own special chronological substance and era as contribution to the chosen peoples tenure under God auspices.
     Above all else, The Great Deception introduces ‘Ten Ages’ as part and parcel of Daniel’s precedent-setting vision experience. Never before have these finitely symbolic measures been revealed or assigned in print.
     As we investigate the Ten Ages impact in a whole of the monotheism Ages repertoire, we intercept ‘my people’ in Daniel’s rib-todah address; thus, we reassign symbols and numbers contribution in true representation, define legitimately caballed principals, and establish reasonable ‘symbol and number’ parallels along with other testamentary illustration. In this regard, the author long perceived an unacceptable flow in traditional rationalizations — where tradition completely ignores the Ten Kingdoms outstanding, or Ten Ages partitioning, present in the God-Covenant time frame; and where, symbols and numbers are emblematic for Israeli chosen peoples within a Covenant timetable. Only in Daniel context can we discover Ten Ages wholeness and the explicit principals named in this prophetic vision. To be sure, many modernist perceptions need principal adjustment.
     Daniel’s visions are totally ethnic as to principal and application. Interaction between Daniel and Gabriel illustrates an immutable theocratic resolve, ethnic exclusivity, and tribal evolvement into one specific Age culmination. Travel to concluding objectives includes, without exception, only those select principals domiciled in the Heaven and Earth complex (Ez. 1:5f); which constituency engaged itineraries restricted to a relatively small area. In walking to and fro context, locale for the entire biblical history revolves around Heaven and Earth (see Heaven and Earth Atlas, pg. 470).
     Bible prophecy utilizes plethoric and cleverly designed cabala to frustrate outsiders, and indeed resident insiders. From this text, sealed until end time, we must wrest purpose and principal for the entire Bible story. Ostensibly, interpretation would be impossible if end time is still future! (Dan. 12:9)                
     Beast vision evolvement and power allotting side-notes are cast in hidden language, purposely; which subterfuge codifies prophetic principals and principles selected to illustrate an elitist theocracy but in a limited Ten Ages format. Daniel’s disturbing dream forecast an eventual Ages fulfillment, which event detailed a lengthy devolvement from Old Law dictates and was ambitioned to lead constituents toward new spiritual freedoms in a Messianic Age conclusion. Purchase The Great Deception: Symbols And Numbers Clarified to learn more about this never before discovered Ten Ages concept!
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Max King’s Exegesis – On The Subtle Nature Of Indistinct Ages, critique by Ben Winter

9/19/2017

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We attempt a critique of the most eminent eschatologist, Max King, and his surprising unawareness to an important facet of the eschaton, or last event. 
     Stalwart of Realized Eschatology, the noted author did much to create a progressive perception of the eschaton, or final event closing out a study of realized eschatology. But like many other theologians, this great thinker and writer was forced to tolerate or create a certain vagueness to allow viability for his perception of the eschaton notion. This author would not accuse the renowned scholar of purposely misleading his ecclesia following but rather to uncover the shallowness of breadth in the established time frames set as perimeters for those early displayed but modernly unacknowledged Ages so subtly announced in the visions of both Daniel and John (Revelation).
     We would be remiss should we not elucidate the discrepancy outstanding in King’s considerable exegetical endeavor entitled: The Spirit Of Prophesy plus The Cross And The Parousia Of Christ, (King, Ibid., p. 32), observed at    https://www.preteristarchive.com/StudyArchive/k/king-max.html. We quote his stated position: "This means that during the eschaton the believers lived in a tension of experienced and anticipated eschatology; between 'the already' and 'the not yet.' They were already in the kingdom of Christ (Col. 1:13), but still waiting for the coming of the kingdom of God (1 Cor. 15:24-28). But this waiting was not passive, as seen in Heb, 12:28 (sic) where the 'receiving of the kingdom' is presented as a present, active experience, as was also the case in their experiencing the powers of the age to come (6:5)."
     In this very revealing testimony, he mentions not only the Kingdom Of Christ but also the Kingdom of God as pertinent aorist incidence displaying “evidence of things not seen”  (Heb. 11:1). But Mr. King did not realize the prominent linkage binding these two distinct intervals. He was so close and yet so far away from the prophetic disclosure opening a gate between the two kingdom edifices.
     In Daniel’s revealing Ten Horn Ages (Dan.7:7), defined in THE GREAT DECEPTION: Symbols And Numbers Clarified, we make the connection between Daniel’s Beast with Eight Horn (Ages) (three plucked and another grown in their place) to an unlikely but remarkably similar Eight Head Ages on John’s Revelation 17:11 Beast. To the casual reader, beware: a careless reading will fail to intercept this pertinent but unlikely pairing of intents! The key rests in the two prophets’ dissimilar symbols and numbers choice.
     Not realizing the true significance of visionaries Daniel and John’s time frame, secretly posited in Horn and Head duplicity, Max could not discover their was, is, and is to come familiar format. As episodic intervals, the two work interrelated, in eschatological continuance, unto the end of all things (I Pet. 4:7), The Kingdom of Christ had obligation to evolve into Kingdom of God auspices; inasmuch as, the Kingdom of God must continue as Parousia, or ‘Second Coming,’ encompassing the eschaton, or final event, and per Mr. King’s own word choice. Kingdom of Christ and Parousia are nowhere to be found as separate chronologies, in any scripture, or as explanatory of Two Ages, separate, but held as aorist contingencies counted in the grand scheme. Repeatedly warned in scripture, they are set forth as ninth and tenth of the Daniel Ten Horn Ages, abbreviated in the Eight Head Ages of John’s testimony. King’s exegesis rested on the cusp of a great discovery but was hampered by traditions impressed upon his and succeeding generations. Expansion on the Ten Ages continues in The Great Deception: Symbols And Numbers Clarified.
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Book of Daniel Chapter Eleven (Correct 11 Sequence) by Ben Winter

9/18/2017

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     In all of Daniel, the most difficult series of expressions rest in the unexpectedly non-sequenced and disjointed treatise by Gabriel in Chapter Eleven, and containing reference to past, present, and future events forthcoming for Children of Israel. We engage a portion of his rambling testimony.

BOOK OF DANIEL, Chapter Eleven, Correct (11) Sequence
 
       While Section Three, Chapter 1 through 12, contains a massive work, we quote only ½ page of Chapter Eleven’s most difficult 22 pages of symbols commentary. Gabriel translates testimony from Chapter Nine directly flowed into Chapter Eleven; he persists with an overshadowing Four Great Kingdoms theme.
      Daniel’s Eleventh Chapter contains seventeen, or more, scene changes; each scene change occurs endemic to different time or tenor and ambitions to modify principal description in episodic intervals. Two hundred and thirty principal characterizations repose in Chapter Eleven; though Gabriel explicitly identifies none: all represent forces working to bring an end to the theocratic principle destined to end in the last Hebrew Age.
     Exegetes will encounter multitudinous definitions enclosed in parenthesis; such ongoing parenthetic brevity seems the most expedient way to define principals and to avoid numerous and lengthy digressions explaining Gabriel’s rambling style.
     We begin Chapter Eleven word-by-word interpretation and commentary at verse one!
“. . . . ¶ Verse one: Daniel 11:1 depicts Gabriel’s continuing interpretive monologue from Daniel 9:27. Daniel 9:4 institutes a beginning to Daniel’s rib-todah supplication, which entreaty concludes with Gabriel’s arrival in 9:21.
     Discourse between Daniel and his God devolves into Gabriel’s monologue as he begins to instruct Daniel in 11:1, which discourse is almost a repeat from Daniel 9:1: Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.” Vision interpretation time is set at 521 B.C. . . .
. . . . ¶ Verse two through four, Gabriel informs Daniel about his own mission to bring vision truths Daniel had experienced thirty-two years previous in Belshazzar’s third year as Babylon king in 553 B.C. (Chapter Eight). In Daniel 8:16, Daniel asks Gabriel to cause understanding about He-goat and Ram vision particulars; where, the He-goat horn will also be broken but not before Four Kingdom’s essence rises up in an inheritance sense comparable to the Four Kings destined to rise in Persia (11:2). . . .
. . . . In restrictions prescribed via Hebrew linguistics, Can we expect cryptic though legitimized Grecia invaders to qualify as achariyth, ‘the last or end, remnant, or residue’? It is not possible! We must stretch interpretation the utmost to escape this semantic limitation. We cannot pass definition on as an ethnic incongruity when language pointedly refers to Hebrew ethnicity. The buck stops here, and Grecia definition must rest in Hellenized Hebrews. . . . 
. . . . Three Kings shall yet stand up in Persia, not three kings of Persia shall yet stand up (:2). Proper rendering allows an entirely different semantic. Stand up has special metaphysical resurrection connotations and cannot indicate physical manifestation. Here we confront spiritual essence, in a heritage concept, and to basic imagery encountered in other vision linguistics. . . .
. . . . Frequent mid-sentence parenthetical notations are necessary for comprehension. . . .
. . . . ¶ Verse five: And the king (Beast) of the South (Judah) will be strong (Rev. 13:11, Second Revelation Beast) and one of his (Judah’s) princes (Israel-First Beast, Rev. 13:1; Fourth Beast, Dan. 7:7 [this Beast receives power from the Second Beast {Judah, Rev. 13:12}]) will be strong above him (Judah-Second Beast, Rev. 13:11), and his (Israel-Fourth Beast, Dan. 7:7) dominion shall be a great kingdom (11:5, Israel Beast). Seeing the difficulty insisted by Ten Ages dominated by a Fourth Great Kingdom on Earth (Daniel 7:7 and :23), an Age also, interest must realize a dominance in the orderly progression of Ten Ages in the Hebrew schedule. See more of the Ten Ages schedule at www.winterbriar.com.
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