Introduction
The word ‘preterism’ is derived from the Latin word ‘praetor’ which means beyond, past, or by. From ‘praetor’ we also get the English prefix ‘preter’ (pronounced “prit-er”) that forms words like ‘preterhuman’ that refers to being beyond what is human, it should not be confused with the prefix ‘pre’ meaning before. In theology preterism is the belief that most (if not all) of the commonly believed end-time events recorded in the Bible have already occurred and a preterist is one who holds that belief.
Just as the name suggests, preterists believe that the events recorded in Revelation chapters six through to the end of the book and in Matthew chapters twenty-four and twenty-five have been fulfilled in the past. That would include essentially everything futurists believe has yet to be fulfilled. But not all preterists believe the same, there are some variations.
Full Preterism
Also known as extreme (or hyper) preterism, is the belief that the entire tribulation, the resurrection of the dead, and Jesus’ second coming (see Matthew 24:1-25:46; Mark 13; Luke 21; Revelation 6:1-22:21) all took place in 70 A.D. when Rome destroyed Jerusalem including the Temple during the First Jewish-Roman War (they consider it to be Judgment Day). Some refer to the belief as “Fulfilled Preterism.”
They believe that the destruction of Jerusalem and the Temple marked Jesus' spiritual return and the fulfillment of all so-called “end-times” events. That the resurrection is a continual process, with believers entering eternity upon death. And that the book of Revelation symbolically depicts the upheavals and conflicts of the first century, not future events. For example, some interpretations suggest that "the beast" mentioned in Revelation refers to Emperor Nero and the "new heavens and new earth" refers to a “New Covenant” period. Full preterists also deny the Apostles' Creed since it states that Jesus will come again to judge the quick and the dead. Most full preterists believe we are currently in the kingdom of God now.
Partial Preterism
Also known as moderate (or historical/traditional) preterism, they believe that the events of the tribulation were fulfilled in 70 A.D. (see Matthew 24:1-25:46; Revelation 6:1-18:24), but the resurrection and second coming are still yet future.
Terminology
As found in nearly every theological variation we find the use of similar or same words but often have different meanings. Effort must be made to assure that words are defined prior to any meaningful discussion.
Abomination of Desolation
The Abomination of Desolation is seen as a sign that the events in the Olivet Discourse are imminent. It typically refers to the defilement of the Temple's holiest area. Most futurists believe a temple will be built in Jerusalem for this event. Preterists attribute the desecration to the Romans in the first century who destroyed Jerusalem and defaced the temple during the First Jewish-Roman War (66 A.D.-73 A.D.). Click here for further discussion on the Abomination of Desolation.
Dispensationalism
Dispensationalists believe that God interacted with people differently in several distinct historical periods, however, not all agree on the number or delineation of the periods and the reasoning as to why the differences. We see in the classic dispensational seven-period breakdown beginning with the age of Innocence (Genesis 1:1-3:7); the second being the age of Conscience (Genesis 3:8-8:22); the third, Human Government (Genesis 9:1-11:32); the fourth, Promise (Genesis 12:1-Exodus 9:25); the fifth, Law (Exodus 20:1-Acts 2:4); the sixth, Grace (Acts 2:4-Revelation 20:3); and the seventh, the Millennium Kingdom (Revelation 20:4-6).
Eschatology
Eschatology is the academic study of "end times" theories, while Eschaton (from the Greek word ‘éschtos’[1] meaning the extremity, the last) refers to the sequence of events associated with the "end times".
Futurism
The Christian belief that any Biblical prophecy that has not been fulfilled in the past will be fulfilled in the future. These ‘futurists’ often hold a ‘Dispensational’ view, however most preterists label anyone that believe that any part of the New Testament (especially the Olivet Discourse) is yet future as being a futurist. To them futurism is the opposite of preterism.
Great Commission
Jesus commanded Christians to spread the gospel worldwide (see Matthew 28:18-20). Historically, this mission is expected to be completed in the future. Preterists believe it was fulfilled before 70 A.D., with either acceptance or rejection of the message now only remaining.
Heaven Now
A view within preterism that Christians are presently in Heaven while physically alive on earth.
Immortal Body at Death
Some Christians believe that they obtain an immortal body (Paul referred to it as being imperishable) and enter heaven immediately upon death. This view is historically supported by several Christian denominations, while others believe in a "soul-sleep" or spiritual limbo (no body) until the final Judgment. Preterists generally hold the immediate entry view.
Immortal Body Now
View that Christians obtain an immortal body immediately at conversion and even though the physical casing of the body may be cast off after death, the immortal body simply continues to exist in a state of further awareness.
Kingdom Now
A belief that is most often associated with “Dominion Theology," that the kingdom of God (defined as being governed by Christians) has already arrived and that believers are called to actively participate in its expansion on earth. A variation, sometimes called "Kingdom Now Preterism" interprets the New Testament prophecies as having been fulfilled in the first century which established the kingdom of God on earth and is progressively growing, ultimately leading to one Christian-led world government.
New Heaven and Earth
The concept refers to a reconstituted earth and sky that will replace the current ones at some point in the future. Theologically, even outside of preterism, this has also been interpreted as a symbol for the state of heavenly residence where Christians currently reside and will continue to reside after their physical death. Within certain forms of preterism, this idea is equated to the physical temple, which was considered the center of the earth and footstool of heaven. Consequently, Christians now worship God not in a temple made with hands, but in a spiritual New Heaven and Earth.
New Jerusalem
Traditionally a city which descends from heaven and will be inhabited by the saints. Some preterists believe that this is an invisible habitation of Christians alive today.
Olivet Discourse
Matthew 24, Mark 13, Luke 21, and sometimes Luke 17:20-37 are seen by most theologians as different versions of Jesus' interaction with His apostles on the Mount of Olives, a location that overlooks Jerusalem, despite textual variations.
Imminency, the concept of an imminent or forthcoming event, is frequently referenced within preterism to interpret any verse that suggests a prophecy that is expected to be fulfilled shortly will by the year A.D. 70.
Parousia[2]
A Greek word meaning to be present or coming, in most theological applications it refers to Jesus’ second coming.
Rapture
The concept of Christians "meeting Jesus in the air" and being taken to heaven (see 1 Thessalonians 4:15-17) became popular in the 19th century with Dispensationalism. Most preterists don't support this idea, except for a small group that claims there was a first-century rapture.
Resurrection
In most preterists’ discussions it usually refers to Christians being transformed or revived, often in a bodily form, with heaven as their home. It also refers to Jesus' resurrection after death and burial.
Temple
The Jewish Temple located in Jerusalem is a key component of Christian eschatology. The first temple was built by King Solomon in 957 B.C. and later destroyed in 586 B.C. by the Babylon King Nebuchadnezzar. The second temple was built in 516 B.C. and was also later destroyed by the Romans in 70 A.D. The second temple was often called Herod’s temple as Herod the Great (72 B.C.-2 A.D.) expanded and enhanced the temple to please the people. Both temples were built on what is now called the Temple Mount (on property that King David bought, see 2 Samuel 24:18-25) which currently has a Muslim mosque near where the temple was. Jesus spoke of an “Abomination of Desolation” that was prophesied by the prophet Daniel several hundred years earlier that will occur in the future. In order for that to happen the temple will need to be rebuilt again, except this time the political issues will be far more complex.
Tribulation
The Tribulation is a seven-year period that is typically divided into two halves (see Deuteronomy 4:30; Jeremiah 30:7; Daniel 9:24-27; 12:1, 11-12; Zephaniah 1:1, 15; Revelation 11:2-3). The last half (three and a half-years) is called by Jesus the “Great Tribulation” (see Matthew 24:21) and is associated with the day of the Lord. Even though elements of the Tribulation can be found in the Old Testament (for example Isaiah :12; 13:6:9; Jeremiah 30:7; Daniel 12:1; Zephaniah 1:1-16), the description recorded in the book of Revelation (see Revelation 6:1-16:21) is the more known and the most often referred to “tribulation period” section of the Bible. The seven year period is defined in Daniel 9:27, that will be dominated by a world leader followed by the return of Jesus at which time the battle of Armageddon begins (see Zechariah 14; Revelation 16:16; 19; 20).
Not So Soon
In both Revelation 1:1 and Revelation 22:12 preterists call attention to the use of the word ’soon’ where the text is seemingly referring to a time frame when the events described in the book of Revelation will occur. In most English translations the Greek words ’en tachei’ (from the root word tachos meaning speed or swiftness, same word we get tachometer from) in these two verses are translated ’soon’. Preterists note that waiting nearly 2,000 years does not qualify as being something that takes place any time soon, they will then further point out that Revelation is speaking about events that already took place in the first century, not something still yet future.
Counterargument
The Greek phrase ‘en tachei’[3] can also be translated in context ’suddenly’ or ‘quickly’, effectively changing the meaning of both verses from being about a time frame to being about a statement of how quickly these things will happen.
This Generation
In Matthew 24:34 Jesus said, “I tell you the truth, this generation will not pass away until all these things take place.” (NET) Preterists interpret the phrase “this generation” as a reference to the audience Jesus was speaking to, that their generation would not die before they experienced the events He spoke of.
Counterargument
The Greek word translated in this verse as ‘generation’ is ‘genea’,[4] literally means “space of time,” It can also signify a generation or race in a derived sense, implying affinity or communion based on the same lineage (for example see Luke 16:8). This word is the subject of many debates, as genea can indeed apply to the generation Jesus was talking to, but it also, in context can apply to the generation alive when “these things” begin to take place (adding support to the concept of a swift completion).
Some theologians and many well-intentioned scholars try to define how long a Biblical generation is. Some have determined it to be a period of 20 years, some say 30 years, while others suggest 40 or possibly 50 years, each with what they believe to be sufficient logic to support their position. The reason for their examination of Scripture is undoubtedly to determine how long after the end-times signs begin before the final end comes (see Matthew 24:32-33). We need to remember what Jesus said as recorded just a two verses later, “But as for that day and hour no one knows it—not even the angels in heaven—except the Father alone.” (Matthew 24:36, NET) We are to always be prepared for His return (see Matthew 24:37-44).
The Use of the Word “You” in the Olivet Discourse
Similar to the discussion regarding “this generation,” preterists say that Jesus’ use of the word ‘you’ in the Olivet Discourse refers to His audience at that time, not a future audience.
Counterargument
The Greek second-person pronoun ‘sy’[5] (translated in Matthew chapter 24 as ‘you’ and ‘your’) can be used similarly to their English equivalents proleptically (anticipates something in the future, see Matthew 5:11) and historically (see Matthew 23:35). The ‘you’ can be pointing to a future audience.
The Use of the word “Near” in Revelation
Using the same argument regarding the word ‘soon’, the preterists see the phrase “for the time is near” (Revelation 1:3b, ESV) as to mean the time the events recorded in the book of Revelation occurred shortly after Jesus spoke them.
Counterargument
Like the word ‘soon’, the word ‘near’ is a relative term. So the question we should be asking is, “Relative to what?” If coming from God’s perspective (remember God is outside the realm of time, see 2 Peter 3:8) then the delay could be much longer than a human’s lifetime. The author of the book of Hebrews when referring to Jesus’ return, quoted Haggai 2:3-4, “Yet a little while, and the coming one will come and will not delay” (Hebrews 10:37, ESV). Written nearly 2,000 years ago! It is interesting to note that Haggai also wrote about a future temple also using the same phrase in “a little while” (see Haggai 2:6-7). The word ‘near’ in Revelation 1:3 does not necessarily need to be a reference to be a short span of time.
Some Listening to Jesus Will Not See Death Before His Return
In Matthew 16:28 Jesus said to His disciples while in Caesarea Philippai, “Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” (ESV) Preterists use this verse to support their view that Jesus already returned in the first century A.D.
Counterargument
This pronouncement to Jesus’ disciples is also recorded in Mark 9:1 and Luke 9:27. Mark tells us that they will see “the kingdom of God after it has come to power” and Luke writes similarly saying they will “see the kingdom of God.” Since He is talking to His disciples, Jesus is referring to more than one but perhaps not all of them there at that time. In all three gospels we read that the event that immediately follows after each of these verses is the reporting of the transfiguration of Jesus. What is the transfiguration? Jesus’ appearance changed, in Matthew His face shined like the sun and His clothes were white as light. Mark tells us that Jesus’ clothes became radiant and intensely white, greater than anyone could bleach them. Luke’s description of Jesus is nearly identical, noting that His face changed and that His clothes became dazzling white. Three of Jesus’ disciples witnessed the transfiguration, Peter, James and John. Why is that significant? In the Bible we see a number of references to white garments and dazzling appearances. For example: Angels (see Matthew 28:3; Mark 16:5; John 20:12; Acts 1:10); saints in heaven (see Revelation 3:4, 5, 18; 4:4; 6:11; 7:9, 13; 19:14); and Jesus in His glory (see Daniel 7:9; 10:6; Revelation 1:14; 19:12). Peter, James, and John saw Jesus in His glory that day, they saw a foreshadowing of the kingdom of God (see Mathew 24:30-31), it is this event Jesus was referring to when He made that proclamation eight days earlier in Caesarea Philippi. This was later confirmed by Peter (see 2 Peter 1:16-18).
You Will Not See Me Again Until…
Matthew records Jesus lamenting over Jerusalem, “For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’” (Matthew 23:39) Some partial preterists believe that Jesus was seen in the sky bringing judgment on Jerusalem in 70 A.D.
Counterargument
First, it is important to note that the Jews in recognition of their ancestors’ error in not believing Jesus is the Messiah when He walked the earth, are inviting Him to return. Their heartfelt desire for Him will will indeed trigger His return. It will be a blessed event, not a time of judgment. There is no indication or record of Israel had ever repented their rejection of Jesus, especially during the first century. Technically Israel as a nation still has not repented. But according to Scripture they will in the future (see Zechariah chapters 12-14; Romans 11:23-26). There is no record of any sighting of Jesus in the sky or elsewhere during the First Jewish-Roman War. When He does His return will be seen by all, “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.” (Revelation 1:7, ESV)
No Millennial Reign
Revelation 20:1-10 speaks of a thousand-year period when Jesus will reign on earth. Futurists believe that during this period God will fulfill all of His yet to be fulfilled promises to the Jews before eternity with Him begins (see below under “The Year 70 A.D.” for a partial list of currently unfulfilled promises). But the preterists reject the concept of a millennial reign and believe that this was fulfilled in the first century.
Counterargument
How can a thousand-year period be fulfilled in less than a one-hundred year span of time? Often the first line of defense to that question preterists point out that we are instructed by God in Psalm 90:4 and 2 Peter 3:9 to consider a thousand years to be nothing more than a single day. Both Moses (the author of that Psalm) and Peter are referring to the fact that God is ‘outside’ the realm of time. He created time and is not affected by time. Since humanity cannot relate to someone that is eternal and exists where time has no influence, the Holy Spirit inspired these two writers to express this condition the only way we could relate. To God one long period of time is no different than a short period because He doesn’t experience time. Neither passage has any connection to eschatology, they are not ‘keys’ to some cipher nor are they secret decoders. We need to remember that God wants His people to know and understand His Word, He will not (and did not) encrypt it.
Satan Bound?
In Revelation 20:1-3 we read that Satan is bound during the 1,000 year reign of Jesus on earth. Like the amillennialists, the preterists believe there will not be a millennial reign and that Satan is currently bound, rendered ineffective due to the spread of the gospel message.
Counterargument
If Satan, the devil, is bound and ineffective, does that apply to his minions too? It must, or else what's the point? So, where do believers' temptations come from? Let's set aside temptation for a moment and consider worldly conflicts, wars, hate, and crimes against humanity. Are all these without demonic influence? If so, then what are the New Testament writers refering to in verses like:
“And “don’t sin by letting anger control you.” Don’t let the sun go down while you are still angry, for anger gives a foothold to the devil.” (Ephesians 4:26-27, NLT, emphasis added)
“Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one.” (Ephesians 6:11–16, ESV, emphasis added)
“He must not be a recent Convert or he may become arrogant and fall into the punishment that the devil will exact. And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.” (1 Timothy 3:6-7, NET, emphasis added)
“And they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” (2 Timothy 2:26, ESV, emphasis added)
“Submit yourselves therefore to God. Resist the devil, and he will flee from you.” (James 4:7, ESV, emphasis added)
“Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith,” (1 Peter 5:8-9a, ESV, emphasis added)
Satan is not bound and he is still the “the ruler of this world” (see John 14:30) and continues to deceive the world (see Revelation 12:9).
The Date the Book of Revelation was Written
Knowing the date when the book of Revelation is of critical importance to the preterist community. If it was written after the destruction of the Temple and the First Jewish-Roman War (66 A.D.-73 A.D.) then the events recorded in Revelation have not yet occurred, thus destroying their premise. Traditionally theologians place the writing around 96 A.D. well after the war. Preterists claim that Revelation was written around 65-66 A.D. just before the war began. The “date debate” often refer to these dates by the name of the Roman emperor reigning at that time. The earlier date of 64-68 A.D. is called the ‘Neronic’ date and later date is referred to as the ‘Domitianic’ date.
Preterists believe that Revelation is primarily a prophecy regarding the Roman persecution of Christians under Emperor Nero. Since the text of Revelation states or implies that it is reporting future events (see Revelation 1:1, 3, 11, 19; 22:6-10, 16, 18-20) then the time window of being written between 65 and 66 A.D. to when the persecution began is very narrow, if at all possible.
Counterargument
John wrote in Revelation 1:9 that he was on the island Patmos when he was called by God to write this book. He was condemned to this island “on account of the word of God and the testimony of Jesus” (Revelation 1:9b, ESV) We learn from early Christian writers such as Eusebius[6] and Irenæus[7] that John was sentenced to Patmos by Domitian who reigned from 81 to 96 A.D. The Roman Senate later reversed Domitian’s sentences after his death at which time John was released.
The Year 70 A.D.
This is the year preterists believe that God fulfilled all outstanding prophecies (for Full Preterists) or everything except the time of the resurrection and Jesus’ return (for Partial Preterists). A leading partial preterist wrote, “To miss the significance of A.D. 70 is not just to miss the meaning of an important historical event, but to misunderstand much of the New Testament message.”[8]
What Happened
During the First Jewish-Roman War (66 A.D.-73 A.D.) both the city of Jerusalem and the Temple were destroyed in 70 A.D. killing an estimated 1.1 million Jews and displacing of thousands more who were dispersed around the world.
What Didn’t Happen
The full extent of the Promised Land, historically the boundaries promised were never obtained by Israel (see Genesis 15:18-21; 26:44; 2 Samuel 7:10; Isaiah 27:12); The throne of David and Solomon wasn’t reestablished (see 2 Samuel 7:13, 16; Psalm 132:11); Jesus did not reign on earth and govern the people (see Psalm 9:1-20; 72:15-20; 89:19-37; 96:1-13; 97:1-12; 98:1-9; 99:1-9; Isaiah 9:1-7; 40:12-31; Jeremiah 23:5-6; Matthew 19:28; Acts 1:10-11); Judah wasn’t humbled on the Day of the Lord (see Isaiah 2:11-18); Israel was not cleansed from sin and glory restored (see Isaiah 4:2-6; 14:1-2; 42:1-13; 43:14-28; 44:1-23; 45:14-25; 54:1-17; 61:1-3, 4-11; 62:1-12; Jeremiah 3:11-18; 16:14-15; 30:16-24; Ezekiel 39:25-29; Micah 4:1-8; Nahum 1:15; Zephaniah 3:14-20; Zechariah 8:1-17); An earthly kingdom was not established where death is conquered and tears wiped away (see Isaiah 25:1-27:13); Israel did not rejoice in the kingdom (see Isaiah 35:1-10); A blessing to Israel and to the Gentile nations did not occur (see Isaiah 49:1-26; 52:7-12; 56:1-8); God did not fulfill His promises to Israel (see Isaiah 51:1-23); God did not bring salvation to Israel so that they can recognize it came from Him (see Isaiah 52:1-6); Prayers weren’t answered after fasting (see Isaiah 58:1-14); God did not judge the wicked (see Isaiah 63:4-19); A remnant was not rescued (see Isaiah 64:1-12); Glory of God was not revealed (see Isaiah 65:17-25); Jesus’ Kingdom did not come nor did He return (see Isaiah 66:1-24); Israel was not regathered in its land (see Jeremiah 23:5-8; 30:1-11; 31:1-30; Ezekiel 11:16-25; 28:25-26; 34:22-24; 37:24-25; Zechariah 10:9-12); A new everlasting covenant of grace and forgiveness was not made (see Jeremiah 31:31-40; Ezekiel 37:26-28); Israel as a nation enduring as long as the heavens cannot be measured was never formed (see Jeremiah 31:35-37); David was not resurrected to rule (see Jeremiah 23:5-8; Ezekiel 34:11-31; 37:24-25); Resurrection of Israel in her land did not occur (see Ezekiel 36:1-24; 37:1-14); The ten tribes (representing the northern kingdom of Israel) and the two tribes (representing the southern kingdom of Judah) were not brought together (see Ezekiel 37:15-23); A future millennial kingdom with temple did not happen (see Ezekiel 40:1-43:27; Zechariah 2:1-13; Zechariah 14:9-21); A new life and worship was not experienced (see Ezekiel 44:1-46:24); A new river flowing from the Temple with living creatures, fish, and fruit trees did not appear (see Ezekiel 47:1-12); Land divided among the tribes did not occur (see Ezekiel 47:13-48:35); Israel’s deliverance from Assyria and other enemies did not happen (see Micah 5:5-16); There was no resurrection on the Day of the Lord (see Zephaniah 3:11-13); Jerusalem was not forgiven and restored (see Zechariah 3:1-10); Evil did not move from Israel to Babylon (see Zechariah 5:5-11); Deliverance of Israel did not occur (see Zechariah 12:1-9); there was no Spiritual restoration (see Zechariah 13:1-7); Jesus did not sit on David’s throne (see Luke 1:32-33); nor did He drink wine in the kingdom (see Matthew 26:27-29; Mark 14:23-25; Luke 22:17-18).
Early Theologians and Church Leaders Had Hope in the Future
Preterists often tout that their theological belief has the backing of most early commentators, theologians, and church leaders. The author of the book, “About Preterism,” reveals, “But preterism cannot demonstrate any “ancient faith” that taught what preterism advocates. Every citation of some dead theologian’s apparent preteristic leanings can be countered by showing the same theologian’s more complete anti-preterist doctrines which are in line with historical Christianity.”[9]
Ignatius of Antioch (date of birth is estimated to be around 50 A.D. and his death around 117 A.D.) Believed that the end times were imminent, Professor Dr. Clayton Jefford wrote that Ignatius was, "continually driven by a concern for the end times, that is, for the life of the Christian as it was lived in the last days before the expected return of Christ."[10]
Polycarp (65 A.D.-155 A.D.) In his letter to the Philippians he alludes to being a chiliast (belief in the Millennium), “If we be pleasing to Him in this world, we shall receive the future world in accordance with His promises to raise us up from the dead, and, if we act in a manner worthy of Him, ‘we shall also reign with Him,’ provided we believe. The young men, also, must likewise be blameless in all things, cherishing purity above everything else and curbing themselves from every evil. For it is good to be cut off from the lusts in the world, because ‘all lust wars against the Spirit,’ and ‘neither fornicators nor the effeminate nor sodomites shall inherit the Kingdom of God.”[11]
Irenaeus (around 130 A.D.-202 A.D.) He believed in a literal interpretation of the Bible, particularly Revelation, predicting 6000 years of suffering followed by a fiery purge before the establishment of New Jerusalem. He detailed this eschatology in the fifth book of "Against Heresies.” For example he wrote, "And not only by what has been said,* but also by the things which shall be under Antichrist, it is shewn that the Devil being a rebel and a thief desires to be adored as God; and being a slave, wants himself to be proclaimed King. For he, taking to himself all the Might of the Devil, will come not as a just King, nor as one in God’s Obedience, sanctioned by law; but being impious and unjust and lawless, [he will come] as a rebel, and unrighteous, and a murderer, [he will come] as a thief, summing up the rebellion of the Devil in himself: and while he setteth aside idols, to persuade men that he himself is God, he will exalt himself the one Idol, containing in himself the various error of all other idols: that those who by many abominations adore the Devil, may by this one Idol become slaves to him: of whom the Apostle in the 2nd Epistle to the Thessalonians thus speaketh: For except there have come a departure first,* and the Man of Sin shall have been revealed, the Son of Perdition, who opposeth and exalteth himself above all that is called God or is worshipped: so that he sitteth in the temple of God, shewing himself as if he were God."
Victorinus of Pettau (250 A.D.-304) Wrote a commentary on the book of Revelation where he applied a literal approach. He believed that the red dragon of Revelation chapter twelve and the antichrist were Romans, but he also believed in a literal one-thousand year millennial reign of Jesus.[12]
Resurrection of the Dead
Full preterists believe that the resurrection of the dead occurred in the first century along with fulfillment of all other outstanding (that were previously unfulfilled) prophecies. They believe that all bodies that are to be saved from that date on were made imperishable at the time of death leaving none to be “transformed” at a later time (as described in Revelation 20:5-6).
Counterargument
The resurrection of the dead and subsequent judgment are key factors of the message of salvation in both the Old and New Testaments (see Job 19:25-26; John 11:25-26; Acts 2:31; 4:23-24; 24:15; Romans 1:1-6; 6:5; 1 Corinthians 15:12-21, 35-42; Philippians 3:11-12; Hebrews 6:1-2; 1 Peter 1:3; 3:21; 1 John 3:2; Revelation 20:5). It is interesting that the Bible addresses this issue directly, we read that the apostle Paul warns us that, “But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2 Timothy 2:16-18, ESV, emphasis added).
Great Commission Fulfilled
Preterists believe that the Great Commission was fulfilled in the first century A.D.
Counterargument
Matthew recorded Jesus in the Olivet Discourse saying, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14, ESV) Once everyone has heard the gospel message then the events of the end times can commence. Meanwhile every Christian is to remain engaged in the Great Commission, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20, ESV) If the Great Commission has been fulfilled then we need to ask, “now what?” What is next? What are we waiting for? Roderick Edwards, the author of “About Preterism: The End is Past” asks a similar question: “If the Great Commission has been fulfilled, and the General Resurrection of Christians has been fulfilled, and the Judgment of the wicked and righteous has been fulfilled; then what is left to propagate? Is preterism really about telling everyone it’s all over and everyone missed it”[13]
All Things Have Been Made New
In preterism, the concept of "all things made new" from Revelation 21:5 is understood as being fulfilled in the destruction of Jerusalem in 70 A.D.
Counterargument
In the twenty-first chapter of Revelation John describes a new heaven and a new earth for the first heaven and the first earth have passed away. He also noted that the sea was gone (see Revelation 21:1). John continues to describe the new Jerusalem and in verse four he informs us that tears will be wiped away, no more death, no more mourning, no more crying, and no more pain (verses 2-4). Since the world’s construct did not change in 70 A.D. and that we still have death (although some preterists state that a person’s body becomes new immediately after the time of death), tears, pain, and we still mourn and cry, it does not appear that all things have been made new.
Other Potential Issues
Here is a short list of some other Biblical difficulties with preterism.
The stars did not fall out of the sky in 70 A.D. (see Matthew 24:29). Some claim that the stars were actually meteorites. Even then having a number of meteorites impacting the earth would have “left its mark” on the surface.
Christ did not come visibly in 70 A.D. (see Matthew 24:30; Revelation 1:7).
Israel was not converted in 70 A.D. (still unrepentant, see Matthew 23:39).
The moon did not turn to blood in 70 A.D. (see Acts 2:20).
One-third of the land animals were not killed in 70 A.D. (see Revelation 9:10).
All life in the ocean did not die in 70 A.D. (see Revelation 16:3).
Jesus did not distribute the rewards in 70 A.D. (see Revelation 22:12).
Using allegory to interpret Biblical text is difficult to contain to one subject as this “slippery slope” of imaginative and in some applications whimsical thinking can easily lead to an incorrect understanding of other Biblical truths. Since preterism is based on allegorical hermeneutics, the potential of denying fundamental and essential doctrines is high. If allegorical interpretation is applied to all promises, prophecies, and instruction in the Bible then we run the risk of incorrectly interpreting something that was required to be literally interpreted. If some require allegory and some require a literal approach can the reader know the differences and choose the appropriate method to interpret?
What Does it Mean to Interpret the Bible Literally?
To interpret something literally essentially means to use the literal or actual meaning of each word. For example when most people pick up a book, magazine, or newspaper they begin reading and interpreting what they are reading literally, the Bible should be no different. Unless of course there is an obvious reason to apply a figure of speech.
How can we know when to take words literally or figuratively? The answer is that Scripture should always be understood literally unless it contradicts our experience, known facts, revealed truth, or otherwise apparent (such as reading about a dream or a vision). In such cases, a figure of speech may be used to emphasize a point which requires careful interpretation.
Ignoring figures of speech has led translators to serious errors. They sometimes translate figuratively or literally without proper attention, causing misinterpretation of important Biblical passages. Errors often arise from explaining away literal statements or misunderstanding figurative language, leading to false doctrines.
Thus, precise care is needed when interpreting God's words, which are perfect and pure. Unlike human words, which are often random, the Holy Spirit uses human language with accuracy and wisdom.
Human Element
It is interesting to note that even though there are two primary beliefs within preterism there are several sub-variations. In 2006 a list of 16 variations preterism were identified and published on a now defunct preterist website. Here is that list, each named by the person who developed the concept.
Charismatic Preterism, Comprehensive Grace/Pantelism, Covenant Eschatology, Essential Body View, Evangelical Preterism, Fulfilled Revelation Theology, Full Revelation Bible View, Israel Only View, Literal Millennial Reign Preterism, Narrative-Critical Fulfilled View, Natural 2 Spiritual View, Perpetual Millennium Preterism, Post-Apocalyptic View, Preterist-Idealist, Synthesis Eschatology/Preterist-Idealist View, and the Temporary Ekklesia Theory.[14]
Why so many? In their own admission, this is just a fraction of the known variations within preterism, but back to the question, why so many? One person posted in response that these were created by people who were not willing to give up their past ‘religious’ beliefs. And that is probably true to a point, but it does bring to surface the fundamental problem of any allegorical interpretation of the Bible. No matter what human reasoning or feelings motivate a person to develop an alternative interpretation we need to remember Peter’s words, “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” (2 Peter 1:20-21, ESV) Since the Bible, being the true Word of God, is the only book that matters after we die, knowing it correctly is vitally important!
Results in Believing
If Satan is bound, all prophecies have been fulfilled, and the Great Commission is complete, then what is next? The Great Commission gave each believer in Jesus an imperative to make disciples and teach them everything Jesus taught. But if the need to evangelize and teach is no longer necessary then what are Christians to do and what are they waiting for?
If everything Jesus called all believers to do was indeed done, the work on the planet was finished, one might begin to consider the “kingdom now” premise as everyone is still here and not in a different place (what we might call heaven). The “kingdom now” movement believes that God’s kingdom is being built here on earth which will ultimately rule over all. But if anyone that is supposed be saved and is currently not a believer now (only God knows which ones they are) then the commission is still valid and Christians still need to “make disciples” and evangelize, meaning there is still hope for future prophetic fulfillment and spending eternity with Jesus in a new heaven and earth!
Conclusion
The Bible is the Word of God. He is the creator of all things including language and the concept of writing. This would make Him the ultimate author. If He truly inspired all of the human authors to write and His intent was to be understood (remember He wants all to be saved, see 2 Peter 3:9), then the result would be something that wouldn’t require additional information to be understood.
The Bible needs a literal examination and a literal interpretation, the risk of someone losing an opportunity to be saved is too high to obfuscate the meaning. Due to its ‘weight’ (if you miss the point you die condemned), the text of the Bible should be accepted as the truth regardless if we can fully understand. If we can comprehend everything about God then is He truly God? The finite (we the creation) cannot fully understand the infinite (the Creator).
The devil works hard to create as many barriers as possible to the truth, especially against potential believers. One of his favorite weapons against God is to question the credibility of Scripture and preterism is truly a set of beliefs that erodes the credibility of the Bible. Author Roderick Edwards goes one step further when he wrote, “Almost every preterist claim as to why Christianity hasn’t concluded a preterist interpretation for almost 2,000 years requires preterism to undermine and dismantle not only the credibility of Scripture but also the credibility of God Himself to sustain the proper interpretation of Scripture.”[15] Don’t let the devil win!
Bibliography
The Apostolic Fathers (F. X. Glimm, J. M.-F. Marique, & G. G. Walsh, trans.; Vol. 1). (1947). The Catholic University of America Press.
Roberts, A., Donaldson, J., & Coxe, A. C., eds. (1886). Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7). Christian Literature Company.
Baker, W., & Carpenter, E. E. (2003). In The complete word study dictionary: Old Testament. AMG Publishers.
Bullinger, E. W. (1898). Figures of speech used in the Bible. Eyre & Spottiswoode; E. & J. B. Young & Co.
Edwards, R. (2019). About Preterism: The End is Past (Answering Preterism: A Preterist and Christian Guide Book 1)
Edwards, R. (2022). About Preterism: Answering the What Now? (Answering Preterism: A Preterist and Christian Guide Book 2)
Edwards, R. (2022). About Preterism: End of Debate (Answering Preterism: A Preterist and Christian Guide Book 3)
Edwards, R. (2023). How to Debate a Preterist (Answering Preterism: A Preterist and Christian Guide Book 4)
Gentry, K. L., Jr. (2010). Navigating the Book of Revelation: Special Studies on Important Issues (Second edition). GoodBirth Ministries.
Gentry, K. L., Jr. (1989). Before Jerusalem Fell: Dating the Book of Revelation: An Exegetical and Historical Argument for a Pre-A.D. 70 Composition. Institute for Christian Economics.
Hitchcock, M. L. (2005). A Defense of the Domitianic Date of the Book of Revelation. A Dissertation Presented to the Faculty of the Department of Bible Exposition, Dallas Theological Seminary.
Hodge, B. C. (2022). Problems with Preterism: An Eschatology Built upon Exegetical Fallacies, Mistranslations, and the Misunderstanding of a Genre. Wipf and Stock.
Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition). Baker Academic.
Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition.). United Bible Societies.
Roberts, A., Donaldson, J., & Coxe, A. C., eds. (1886). Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7). Christian Literature Company.
Zodhiates, S. (2000). In The complete word study dictionary: New Testament (electronic ed.). AMG Publishers.
(2011). In The Lexham Analytical Lexicon to the Greek New Testament. Logos Bible Software.
[1] Strong’s Greek 2078.
[2] Strong’s Greek 3952.
[3] Strong’s Greek Nos. 1722 and 5034 respectively.
[4] Strong’s Greek 1074.
[5] Strong’s Greek 5213.
[6] Eusebius of Caesarea. (1953). Ecclesiastical History, Books 1–5 (R. J. Deferrari, Ed. & Trans.; Vol. 19, pp. 162–168). The Catholic University of America Press.
[7] Irenaeus of Lyons. (1885). Irenæus against Heresies. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, pp. 559–560). Christian Literature Company.
[8] Gentry, K. L., Jr. (2010). Navigating the Book of Revelation: Special Studies on Important Issues (Second edition, p. 2). GoodBirth Ministries.
[9] Edwards, Roderick. About Preterism: The End is Past (Answering Preterism: A Preterist and Christian Guide Book 1) (p. 47). (Function). Kindle Edition.
[10] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 49). Baker Academic.
[11] Glimm, F. X. (1947). The Letter of St. Polycarp To The Philippians. In F. X. Glimm, J. M.-F. Marique, & G. G. Walsh (Trans.), The Apostolic Fathers (Vol. 1, p. 138). The Catholic University of America Press.
[12] Victorinus of Pettau. (1886). Commentary on the Apocalypse of the Blessed John. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), & R. E. Wallis (Trans.), Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7). Christian Literature Company.
[13] Edwards, Roderick. About Preterism: The End is Past (Answering Preterism: A Preterist and Christian Guide Book 1) (p. 28). (Function). Kindle Edition.
[14] (2016). 16 Different Views of Full Preterism. Preterist Archive. https://web.archive.org/web/20190929001414/https://www.preteristarchive.com/2016_16-different-views-of-full-preterism/
[15] Edwards, Roderick. About Preterism: The End is Past (Answering Preterism: A Preterist and Christian Guide Book 1) (p. 53). (Function). Kindle Edition.