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THE PRETERIST CONTENTION IN MATTHEW 24
The most widely used verse in the Bible by Preterists in their attempts to establish their thesis concerning Bible prophecy is Matthew 24:34. The much debate passage says, “Truly I say to you, this generation will not pass away until all these things take place.” (see also Mk 13:30; Lk 21:32).
THE PRETERIST INTERPRETATION
R. C. Sproul says in his recent book, “I am convinced that the substance of the Olivet Discourse was fulfilled in A.D. 70 . . .” Ken Gentry, in a recent book where he and I debate this issue, declares of Matthew 24:34: “This statement of Christ is indisputably clear-and absolutely demanding of a first-century fulfillment of the events in the preceding verses, including the Great Tribulation.” Gary DeMar believes “that all the events prior to Matthew 24:34 referred to events leading up to and including the destruction of Jerusalem in A.D. 70.” In fact, DeMar dogmatically declares: “An honest assessment of Scripture can lead to no other conclusion. The integrity of the Bible is at stake in the discussion of the biblical meaning of “this generation.” Why does DeMar make such a polarizing, though misguided overstatement? I think it can be understood by Dr. Sproul’s framing of the issue from the following explanation:
The cataclysmic course surrounding the parousia as predicted in the Olivet Discourse obviously did not occur “literally” in A.D. 70. . . . This problem of literal fulfillment leaves us with three basic solutions to interpreting the Olivet Discourse:
1. We can interpret the entire discourse literally. In this case we must conclude that some elements of Jesus’ prophecy failed to come to pass, as advocates of “consistent eschatology” maintain.
2. We can interpret the events surrounding the predicted parousia literally and interpret the time-frame references figuratively. This method is employed by those who do not restrict the phrase . . . to Jesus’ contemporaries.
3. We can interpret the time-frame references literally and the events surrounding the parousia figuratively. . . . All of Jesus’ prophecies in the Olivet Discourse were fulfilled during the period between the discourse itself and the destruction of Jerusalem in A. D. 70.
The third option is followed by Preterists.
Dr. Sproul’s framing of the possible interpretations of “this generation” distorts the first possibility with the perspective of liberalism. How so? Many interpreters, such as myself, interpret the entire discourse literally, but we dogmatically reject any notion “that some elements of Jesus’ prophecy failed to come to pass.” This does not mean that we have abandoned literal interpretation, nor does it “logically lead” to a failure in the fulfillment of Christ’s prophecy.
A FUTURIST INTERPRETATION
Those of us taking a consistently literal interpretation of the entire Olivet Discourse take a different literal interpretation of “this generation” than supposed by Dr. Sproul’s suggestion. I believe that the timing of “this generation” in Matthew 24:34 is governed by the related phrase “all these things.” In other words, Christ is saying that the generation that sees “all these things” occur will not cease to exist until all the events of the future tribulation are literally fulfilled. Frankly, this is both a literal interpretation and one that was not fulfilled in the first century. Christ is not ultimately speaking to His contemporaries, but to the generation to whom the signs of Matthew 24 will become evident. Dr. Darrell Bock, in commenting on the parallel passage to Matthew 24 in Luke’s Gospel concurs:
What Jesus is saying is that the generation that sees the beginning of the end, also sees its end. When the signs come, they will proceed quickly; they will not drag on for many generations. It will happen within a generation. . . . The tradition reflected in Revelation shows that the consummation comes very quickly once it comes. . . . Nonetheless, in the discourse’s prophetic context, the remark comes after making comments about the nearness of the end to certain signs. As such it is the issue of the signs that controls the passage’s force, making this view likely. If this view is correct, Jesus says that when the signs of the beginning of the end come, then the end will come relatively quickly, within a generation.
In spite of the preterist chorus that “this generation” has to refer to the first century, an alternate literal interpretation relates it to the timing of the fulfillment of other events in context. While it is true that other uses of “this generation” refer to Christ’s contemporaries, that is because they are historical texts. The use of “this generation” in the Olivet Discourse in the fig tree passages are prophetic texts. In fact, when one compares the use of “this generation” at the beginning of the Olivet Discourse in Matthew 23:36 (which is an undisputed reference to A.D. 70) with the prophetic use in Matthew 24:34, a contrast seems obvious. Jesus is contrasting the deliverance for Israel in Matthew 24:34 with the predicted judgment of Matthew 23:36.
ALL THESE THINGS
When challenged or threatened about the veracity of other interpretative details, Preterists almost always fall back to what Gary DeMar calls the “time texts.” Their understanding of “this generation” (Matthew 24:34) in the Olivet Discourse becomes, for them, the proof text that settles all arguments and justifies their fanciful interpretation of many other details referred to by Christ as “all these things” in verse 34. Dr. Gentry explains:
We find the key to locating the great tribulation in history in Matthew 24:34: . . . This statement of Christ is indisputably clear-and absolutely demanding of a first century fulfillment of the events in the preceding verses, including the great tribulation (v. 21)..
Yet “all these things” of Matthew 24:3-31 are allegorized to fit into their first century fulfillment scheme. Since “this generation” is controlled by the meaning of “all these things,” it is obvious that these things did not occur in and around the events of the Roman destruction of Jerusalem and the Temple in A.D. 70.
Contextual surroundings determine the nuance of a specific word or phrase. It is true that every other use of “this generation” in Matthew (11:16; 12:41,42,45; 23:36) refers to Christ’s contemporaries, but that is determined by observation from each of their contexts, not from the phrase by itself. Thus, if the contextual factors in Matthew 24 do not refer to A.D. 70 events, then the timing of the text would have to refer to the future. This is the futurist contention, that the events described in Matthew 24 did not occur in the first century. When were the Jews, who were under siege, rescued by the Lord in A.D. 70? They were not rescued, they were judged, as noted in Luke 21:20-24. But Matthew 24 speaks of a Divine rescue of those who are under siege (24:29-31). This could not have been fulfilled by the first century. In fact, the Jewish Christian community fled Jerusalem before the final siege. Matthew 24 speaks about the deliverance of Jews who are under siege. This did not happen under the first century Roman siege.
The statement just preceding Christ’s “this generation” statement says, “even so you too, when you see all these things, recognize that He is near, right at the door” (Matthew 24:33) The point of Christ’s parable of the fig tree (Matthew 24:32-35) is that all the events noted earlier in Matthew 24:4-31 are signs that tell those under siege that help is coming in the Person of Christ at His return to rescue His people. In contradiction to this, Preterists teach that “all these things” refer to the non-bodily, non-personal, coming of Christ through the Roman army in the first century. They are forced to say that the whole passage speaks of a coming of Christ via the events leading up to what Christ actually says, will be His return. Yet, contra Preterism, Christ says in the fig tree parable that preceding events instruct the reader to “recognize that He is near, right at the door.” Had a first century reader tried to apply a preterist understanding to Matthew 24, it would have been too late for him to flee the city. Instead, they were told to flee the city when the siege first occurred, as noted in the first century warning of Luke 21: 20-24. Instead, the Jewish generation that sees “all these things” will be rescued as noted in Luke 21:27-28. Once again the question arises, “When was Israel rescued in A.D. 70?” They were not. Neither were “all these things” (Matthew 24:33, 34) fulfilled in the first century. These will all be fulfilled in the tribulation, which will take place in the future.
WHAT DOES THIS MEAN?
I do not believe that Christ’s Olivet Discourse (Mt 24; Mk 13; Lk 21) contains a single sentence, phrase, or term that requires a first century fulfillment, except for Luke 21:20-24. Since the timing of “this generation” is not innate in the phrase itself but is governed by its immediate context, then I believe it refers to a future generation because the events depicted have yet to take place. This can be seen most clearly in Luke’s account of our Lord’s Discourse since he answers all three of the disciples questions. I believe that Matthew and Mark only deal with the future questions.
Luke’s account includes the answer to the disciple’s question (Luke 21:20-24) about when there will come a time when “there will not be left one stone upon another which will not be torn down” (verse 6). Multiple time references are necessary. This is evident in the wording of the question in verse 7.
The first part of the question-“when therefore will these things be?”-relates to the destruction of the temple in A.D. 70. This explains the first century section in verses 20-24. Christ’s answer to their second question-“what will be the sign when these things are about to take place?”-relates to “signs” preceding His Second Advent. This is a different event than that of their first question, and the event is still future to our day. The second question is answered in verses 25-28, which follows the long period of time described in the second half of verse 24-“Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles be fulfilled.” Thus, verse 32, (“this generation will not pass away until all things take place”) will be fulfilled in the future, for the scope of “all these things” refers to verses 25-28, not verses 20-24. Arnold Fruchtenbaum explains:
Then Jesus stated that the generation that sees this event, the abomination of desolation, will still be around when the second coming of Christ occurs three-and-a-half years later. . . . Verse 34 is intended to be a word of comfort in light of the world-wide attempt at Jewish destruction. It must be kept in mind that the abomination of desolation signals Satan’s and the Antichrist’s final attempt to destroy and exterminate the Jews. The fact that the Jewish generation will still be here when the second coming of Christ occurs shows that Satan’s attempt towards Jewish destruction will fail, and the Jewish saints of the second half of the tribulation can receive comfort from these words.
As we leave behind key passages from Matthew’s Gospel, I will now shift gears and turn to the preterist interpretation of the Book of Revelation. It should come as no surprise to learn that Preterists believe that John’s Revelation from Jesus Christ has already been fulfilled. Why do they take such a strange view?
THE PRETERIST CONTENTION IN REVELATION
“The closer we get to the year 2000, the farther we get from the events of Revelation,” says preterist Ken Gentry. “‘Preterism’ holds that the bulk of John’s prophecies occurred in the first century, soon after his writing of them. Though the prophecies were in the future when John wrote and when his original audience read them, they are now in our past.” Dr. R. C. Sproul apparently agrees with Dr. Gentry’s basic understanding of Revelation as fulfilled prophecy. In his commentary on Revelation, the late David Chilton, a preterist, said,
The Book of Revelation is not about the Second Coming of Christ. It is about the destruction of Israel and Christ’s victory over His enemies in the establishment of the New Covenant Temple. In fact, as we shall see, the word coming as used in the Book of Revelation never refers to the Second Coming. Revelation prophesies the judgment of God on apostate Israel; and while it does briefly point to events beyond its immediate concerns, that is done merely as a “wrap-up,” to show that the ungodly will never prevail against Christ’s Kingdom. But the main focus of Revelation is upon events which were soon to take place.”
As with the Olivet Discourse (Matt. 24; Mk. 14; Lk. 21), the preterist view does not view Bible prophecy as “things to come,” but rather as “things that came.” Why do they come to such an errant conclusion?
PRETERIST “TIMING” ARGUMENT
Preterists believe they are driven to a first century fulfillment of Revelation because, like the Olivet Discourse, they believe it says it will be fulfilled soon. What arguments do Preterists appeal to in an effort to support their understanding of Revelation?
Dr. Gentry begins his argument for a first century fulfillment of Revelation by noting its similarity to the Olivet Discourse.
It is an interesting fact noted by a number of commentators that John’s Gospel is the only Gospel that does not contain the Olivet Discourse, and that it would seem John’s Revelation served as His exposition of the Discourse.
If, as seems likely, Revelation is indeed John’s exposition of the Olivet Discourse, we must remember that in the delivery of the Discourse the Lord emphasized that it focused on Israel (Matt. 24:1,2, 15-16; cp. Matt. 23:32ff.) and was to occur in His generation (Matt. 24:34).
Thus, since Preterists believe that there is a parallel between what is taught in the Olivet Discourse and Revelation (I agree that both refer to the same events), they naturally would have to believe that Revelation was fulfilled in the first century (I disagree that either has been fulfilled).
“One of the most helpful interpretive clues in Revelation is . . . the contemporary expectation of the author regarding the fulfillment of the prophecies. John clearly expects the soon fulfillment of his prophecy,” says Dr. Gentry. Preterist Gary DeMar has collected what he calls the “time texts” in Revelation, which lead him to believe that the fulfillment of the Apocalypse had to occur during the first century. These are:
1) The events “must shortly (táchos) take place.” (1:1).
2) “For the time is near.” (eggús) (1:3).
3) “I am coming to you quickly (tachús).” (2:16).
4) “I am coming quickly (tachús).” (3:11).
5) “The third woe is coming quickly (tachús).” (11:14).
6) “The things which must shortly (táchos) take place.” (22:6).
7) “Behold, I am coming quickly (tachús).” (22:7).
8) “For the time is near.” (eggús) (22:10).
9) “Behold, I am coming quickly (tachús).” (22:12).
10) “Yes, I am coming quickly (tachús).” (22:20).
It appears presumptuous at the outset of the interpretative process that these verses are labeled “time texts” by DeMar. The timing of a passage is determined by taking into account all factors in a given passage. I hope to show that these terms are more properly interpreted as qualitative indicators (not chronological indicators) describing how Christ will return. How will He return? It will be “quickly” or “suddenly.”
Without a doubt, the exegetical survival of the preterist position revolves around the meaning of these passages. When they arrive at passages which do not appear to harmonize with their view, if taken plainly, they commonly revert to their “timing” passages and say, “Whatever this passage means, we have already established that it had to be fulfilled within the first century.” In accordance with this belief, they search first century “newspapers” for an event that comprises the closest fit to the passage and usually cite it as a fulfillment of the biblical text in discussion.
PRETERIST THEME OF REVELATION
Revelation 1:7 says, “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen.” This passage is often recognized as the theme verse of Revelation. Preterists believe that “Revelation’s main focus of attention (though not its only point) is this: God will soon judge the first-century Jews for rejecting and crucifying his Son, their Messiah,” notes Dr. Gentry. “John states his theme in his introduction at Revelation 1:7,” Dr. Gentry continues, “just after he declares the nearness of the events (1:1,3), a theme that is directly relevant to the first-century circumstances.” Not surprisingly, Dr. Gentry believes that “in its contextual setting verse 7 points to the destruction of Jerusalem and her temple in A.D. 70.” Preterists do not believe that this verse speaks of Christ Second Coming. Instead they see it as another reference to the A.D. 70 destruction. Thus, in usual fashion, Preterists turn the perspective of Revelation 1:7 from a global to a local perspective, from a Gentile to a Jewish outlook, and from a future to a past fulfillment. All these are reversals of its actual meaning.
As with the Olivet Discourse, when one sifts through the details of Revelation it is clear that Preterism fails to prove its claims when compared with the totality of Scripture. Preterists attempt to work their exegetical voodoo on the Book of Revelation as they have done with the Olivet Discourse.
REBUTTAL OF PRETERIST INTERPRETATION
Now I will turn to a dissection of the above stated preterist approach to Revelation. After that is completed, I will provide reasons why the Bible teaches that the events of Revelation, which include the tribulation, second coming, and millennium are yet future events. But first I will deal with their false understanding of Revelation 1:7.
Revelation 1:7
As noted above, Preterists believe that Revelation 1:7 speaks of only the land of Israel and was local. On the other hand, if it refers to Gentiles and is global, then their view is impossible and it has to be future. We can analyze the passage by dividing it into the following four interpretive elements: 1) Christ’s “coming,” 2) “with the clouds,” 3) “every eye will see Him, even those who pierced Him;” and 4) “all the tribes of the earth will mourn over Him.” Since I will be discussing later the meaning of Christ’s “coming with the clouds,” I will defer commenting on this first two elements until then. However, I, like almost all interpreters of Scripture before me, these believe it to be a clear reference to the bodily, personal return of Christ at a yet future time. This is supported by the final two items in the passage. Items number three and four include clear allusions to Zechariah 12:10-14.
3) “every eye will see Him, even those who pierced Him:” This element plays a key role in determining whether this passage has a global or local intent. The first part of this element (“every eye will see Him”) does not appear in the Old Testament reference. The other element, “even those who pierced Him,” is the part from Zechariah. It is clear that those who pierced Him in Zechariah are a reference to the Jewish people. This, both preterist and futurist would agree. The debate arises over whether “every eye” is a reference to just the Jewish nation (the preterist contention) or to the people of the whole earth (the futurist understanding). The way to resolve who is intended in the scope of the reference is to compare it to the subset “even those who pierced Him.” If the larger group of “every eye” refers to the Jewish nation, then it does not make sense that the smaller group “even those who pierced Him,” would be a reference to the same exact people, as Preterists contend. Their reading of the passage would be as follows: “every eye (Israel) will see Him, event those who pierced Him (Israel).” There would be no need of have a sub-group if both mean the same thing. If “every eye” refers to all the peoples of the world as the larger group, then the qualifying phrase “even those who pierced Him” would be emphasizing the Jewish element as the smaller sub-group. Thus, it is not surprising that virtually everyone, other than Preterists, take this element of this passage in a global sense. It appears that bias, not the clear meaning of the text, is the only reason the preterist takes this part of the passage in a restricted manner.
4) “all the tribes of the earth will mourn over Him:” The Greek word for “earth” can refer to either the “earth,” as in “heavens and earth” (Gen. 1:1), or “land,” as in the “land of Israel” (1 Sam. 13:19). The problem with taking this to refer to the land of Israel is that every other usage of the exact phrase “all the tribes of the earth” in the original language always has a universal nuance (Gen. 12:3; 28:14; Ps. 72:17; Zech. 14:17). This supports our futurist interpretation.
Preterists have to restrict the meaning of clear universal language in the Bible in order to make their system appear to work. However, as we are demonstrating, they have to force the biblical text into such a meaning time after time. Revelation 1:7 is another example of a passage that speaks of the global scope of God’s future judgment upon mankind. I will continue dealing with these items.
CLOUD COMING IN REVELATION 1:7
I will now deal with the theme verse of Revelation which reads as follows: “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen” (Rev. 1:7). Preterists believe that this passage supports an A.D. 70 fulfillment of Revelation.
“John states his theme in his introduction at Revelation 1:7,” claims Dr. Gentry, “just after he declares the nearness of the events (1:1,3), a theme that is directly relevant to the first-century circumstances.” Not surprisingly, Dr. Gentry believes that “in its contextual setting verse 7 points to the destruction of Jerusalem and her temple in A.D. 70.” Preterists do not believe that this verse speaks of Christ Second Coming as the church has historically understood this passage. Instead they see it as another reference to the A.D. 70 destruction. Thus, in usual fashion, Preterists turn the perspective of Revelation 1:7 from a global to a local perspective, from a Gentile to a Jewish outlook, and from a future to a past fulfillment. All these are reversals of its actual meaning.
I have now dealt with all of Revelation 1:7 except the part that deals with Christ coming on the clouds. Dr. Gentry attempts a most strained interpretation when he calls this “a providential coming of Christ in historical judgments upon men.” He provides the following forced explanation:
In the Old Testament, clouds are frequently employed as symbols of divine wrath and judgment. Often God is seen surrounded with foreboding clouds which express His unapproachable holiness and righteousness. Thus, God is poetically portrayed in certain judgment scenes as coming in the clouds to wreak historical vengeance upon His enemies.
Dr. Gentry cites the following passages as examples: 2 Sam. 22:8,10; Ps. 18:7-15; 68:4,33; 97:2-39; 104:3; Isa. 13:9; 19:1; 26:21; 30:27; Joel 2:1,2; Mic. 1:3; Nah. 1:2ff; Zeph. 1:14,15. He then concludes, “The New Testament picks up this apocalyptic judgment imagery when it speaks of Christ’s coming in clouds of judgmentduring history.”
REFUTATION OF DR. GENTRY’S VIEW
There are many problems with Dr. Gentry’s declaration that Revelation 1:7 is the same as the Old Testament passages he cites. First, he cites no reasons from the context of Revelation 1:7 why it should be understood as a parallel to these Old Testament passages. He just declares them to be similar. Dr. Robert Thomas has made the following insightful observation:
Gentry interprets a reference to clouds in Revelation 1:7 as a nonpersonal coming of Christ. Christ never returned to earth in A.D 70 personally, so explaining the fall of Jerusalem as his coming violates the principle of literal interpretation. All contextual indications point to a literal and personal-coming of Christ in that verse. Gentry calls this a “judgment-coming” of Christ, but the criteria of Revelation also connect a deliverance of the faithful with that coming. Preterism nowhere explains the promised deliverance from persecution that is associated with the coming, for example, in 3:10-11. Gentry’s interpretation of 1:7 simply does not fulfill the criteria of literal interpretation of the text. The fact is, the church did not escape persecution in A.D. 70, but continued to suffer for Christ’s sake long after that.
Second, some of those Old Testament passages most likely are speaking of Christ’s second coming. Dr. Gentry often assumes that because they are in the Old Testament they must have already been fulfilled. Such is often not the case. I believe that Isaiah 26:21; 30:27; Joel 2:1,2 and Zephaniah 1:14-15 are second coming contexts. This means that these passages also look for a yet future, not a past fulfillment. Nahum 1:2ff, although less clear, could also refer to an eschatological time.
Third, I do not think that a single one of the Old Testament passages cited by Dr. Gentry parallels Revelation 1:7. As you examine them, they describe the Lord as “riding” upon a cloud in judgment against the Lord’s enemies, much as Dr. Gentry has said. However, when compared to Revelation 1:7, there are too many differences. As Dr. Thomas notes above, Revelation 1:7 speaks of a coming to rescue someone, while those Old Testament references are all descriptive of judgment. Revelation 1:7 provides a different atmosphere than we see in the Old Testament passages. Christ’s coming in Revelation 1:7, and in its parallel passage Matthew 24:30, builds upon the Old Testament fact that the Lord established His identity in cloud comings. But, in these passages we have a description of the Lord returning to the earth. This is not found in the Old Testament citations noted by Dr. Gentry. There are too many differences between the two concepts as noted by Philip Edgcumbe Hughes:
The clouds intended here are not dark storm-clouds which presage divine judgment, . . . but the bright clouds of his transcendental glory. They stand for the Shekinahglory of God’s presence which caused the face of Moses to shine with supernatural brilliance . . . and they are to be identified with the ‘bright cloud’ of Christ’s divine glory witnessed by Peter, James, and John on the mount of transfiguration (Mt. 17:5), and with the cloud which received him out of the apostles’ sight at his ascension. . . .
Fourth, the preterist view of Revelation 1:7 confuses a global event for a local event. Dr. Thomas has noted in the following:
Another hermeneutical shortcoming of Preterism relates to the limiting of the promised coming of Christ in 1:7 to Judea. What does a localized judgment hundreds of miles away have to do with the seven churches in Asia? John uses two long chapters in addressing those churches regarding the implications of the coming of Christ for them. For instance, the promise to shield the Philadelphian church from judgment (3:10-11) is meaningless if that judgment occurs far beyond the borders of that city.
Fifth, even if there were the types of parallels between the cloud comings of the Old Testament and the text of Revelation 1:7, which I do not believe there are as Dr. Gentry has suggested, they would be meaningless because of what happened at Christ’s ascension as described in Acts 1:9-11. Notice what it says,
And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was departing, behold, two men in white clothing stood beside them; and they also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.”
The whole focus of Christ’s cloud coming after this event is defined by the ascension. The next time Christ comes on the clouds, it is clearly said here to be bodily, personal, and coming with clouds. This is what Matthew 24:30 and Revelation 1:9 refer too. All of the New Testament, because of this event, looks to Christ’s return in this way. Thus, any future cloud coming from this point on would have to be seen in light of this glorious promise.
Finally, to take Dr. Gentry’s preterist interpretation of Revelation 1:7 creates many more problems with the rest of the Book of Revelation. This has been most clearly noted by Dr. Thomas.
This preterist view of 1:7 . . . creates several unsolvable interpretive dilemmas within the verse itself, not to mention elsewhere in the book: inconsistency regarding the identity of “those who pierced him,” “the tribes of the earth,” and “the land [or earth]."” Are they limited to Jews and their land, or do they include Romans and the rest of the world? A preterist must contradict himself on these issues to have a past fulfillment of 1:7. They cannot limit “those who pierced him” to Jews only and elsewhere include the Romans as objects of Christ’s “cloud coming.” They cannot limit “the tribes of the earth [or land]” to Israel only, because in this case Zechariah 12:10ff. would require the mourning to be one of repentance, not of despair (as their interpretation holds). Their acknowledged worldwide scope of Revelation as a whole rules out their limitation of “the land” to Palestine in this verse.
The preterist interpretation of Revelation 1:7 in relationship to Christ’s coming is necessary if Revelation was fulfilled in the first century. However, the torturous interpretation of otherwise plain and clear language must be distorted beyond clear recognition in order to attempt such a devious view. When Revelation 1:7 is combined with Revelation 19:11-21, it is more than clear that such a reference is of a global, future, bodily and literal return of Jesus the Messiah from heaven to planet earth. While the preterist notion that this passage had to be fulfilled in the first century is required of their view, they are not able to provide actual exegetical support for such a position. When examined in the light of letting Scripture interpret Scripture, it becomes most clear that these are yet future events.
Part 3: Were all of Jesus endtime prophecies fulfilled by 70 A.D.?
Part 3: Were all of Jesus endtime prophecies fulfilled by 70 A.D.?