A careful study concerning the millennium reveals that Premillennialism is a false gospel and a false prophecy. It is a false gospel since it teaches a different salvation plan for national Israel during the Great Tribulation and the supposed future millennium. It is false prophecy since it incorrectly teaches a false order of end time events resulting is confusion in the church.
Contents
A Summary of the Beliefs Concerning the Revelation 20 Millennium
Another Way of Understanding the Views of the Millennium
Five Concerns With Premillennialism
Ramification #1 – A Different Salvation Program for Israel?
Ramification #2 – The Affect on Biblical Interpretation
Ramification #3 – Is God a Respecter of Persons?
Ramification #4 – Effect on One’s Belief about the Tribulation and the Millennium
Ramification #5 – One’s Political View of Israel
The Fallacy of Preterism and its Negative Impact on the Church
There are two significant stumbling blocks that prevent people from a right understanding of the end times including the nature and timing of the Great Tribulation. These two stumbling blocks are:
- Pre-millennialism
- Preterism (often closely tied to Post-millennialism)
Before we find out the significant concerns with these two stumbling blocks, a brief understanding of what one believes about the ‘millennium’ is in order.
A Summary of the Beliefs Concerning the Revelation 20 Millennium
Over many, many years of church history, there yet remain only three basic views concerning the millennium.
The 3 main views of the millennium are as follows:
- Pre-millennialism
- Postmillennialism
- Amillennialism
A general summary of these views is as follows:
Premillennial View
The premillennial view the most commonly held in Evangelical Christianity. Many who call themselves Bible-believing, fundamental, evangelical and/or Pentecostal would generally put them in the category of premillennial. Therefore, this view is a very significant and prevalent theological mainstream in Christendom.
A significant driving force behind the idea of premillennialism is that of dispensationalism. Dispensationalism is the teaching that God administers salvation in different modes throughout history. For example, the current era that we live in is called the church dispensation. During this dispensation, God saves people through faith alone. On the other hand, during the Old Testament period, National Israel was offered salvation through the dispensation of law. If they were able to follow God’s laws and ceremonies, they would be saved. Another dispensation is that of the dispensation of innocence. During this dispensation, Adam and Eve were given the opportunity, in their obedience, to save themselves from the temptation of Satan. The dispensational view of theology also teaches that there will be a future dispensation when God once again administers salvation to National Israel. This will presumably occur after the rapture of the church and after the subsequent great tribulation during a 1000-year period of time called the millennium. During this time, Jesus becomes the King of Israel with David as His vice-regent. Israel will be taught the truth of God. The natural implication of this teaching is that virtually all of National Israel will follow God due to the great signs presented to them. This becomes the heart of premillennial teaching.
The following is a synopsis of premillennial teaching. It teaches that Jesus Christ will return to earth to establish a literal 1000-year reign after a period of great tribulation is completed. Hence the name of this doctrine is given premillennial since Christ returns prior to the millennium. Furthermore, they believe that during the 1000-year reign, Jesus is mainly interested in setting up an earthly kingdom in order that National Israel will once again be the apple of God’s eye. This earthly kingdom will suppress all threats to National Israel in order that the Gospel will be easily revealed to Israel. In the main, premillennialists believe that God will lead the nation of Israel back to the saving knowledge of God.
Therefore, we see that the premillennial view of the return of Christ has three main themes:
- A literal 1000-year period after the rapture of the church and the Great Tribulation
- A reign of Christ where there is peace on earth and submission of other nations to the rule of Christ
- A special emphasis on National Israel in that God will focus His attention on them in order to save them
Postmillennialism
Postmillennialism also shares with the premillennial view in its belief that the millennium will be a time of great peace on the earth. On notable difference arises however. That difference has to do with the circumstances upon which Christ’s second coming to the earth occurs. While the premillennial view holds that there will be great tribulation in the world and that the world will be on the brink of disaster (except it be for the return of Christ), postmillennialism holds an opposite belief. They believe that the world will be at great peace through the success of the spread of the Gospel.
It is taught that the great tribulation will not occur just prior to the return of Christ. They hold that the world will be so Christianized and evangelized that the world will be essentially a unity in Christian love. It is when this goal is achieved, that Christ will then return to set up the eternal kingdom. This long time of peace prior to the return of Christ is what they know as the millennium. It is a time that comes so gradually that it will not be very evident as to when the millennium begins. The millennium, however, is characteristic of great peace and blessings of which arise from a time where Christianity is prevalent. Christ returns after this millennium and hence this view gets its name postmillennialism.
In summary, the postmillennial view has these distinctive flavors to it:
- A 1000 year reign of Christianity established by the success of the church in spreading the Gospel (the 1000 years may or may not be literal in this view)
- The return of Christ after the millennium (hence the name postmillennialism)
- A belief that there will not be great tribulation just before the return of Christ
Amillennialism
The amillennial view holds that the thousand-year reign of Christ is not a literal 1000 years. The 1000 years is symbolic for the period of time known as the church age. That is, it is the time between which Satan was bound when Christ was victorious on the cross and the time when Satan is loosed for a short while (i.e. the Great Tribulation). Right after the Great Tribulation, Christ literally and physically returns and coincidentally raptures the church, destroys the earth and heavens, resurrects all people who ever existed for judgment and sets up the kingdom in the new heavens and the new earth.
At the end of the millennium there is an intensified time of trouble that is the great tribulation. Amillennialism shares in the premillennial view that the return of Christ comes at a time of great trouble. It differs with the premillennial view in that premillennialism emphasizes the literal earthly trouble that is characteristic of the tribulation, while the amillennial view emphasizes the spiritual trouble of the darkness of spiritual conditions in the end times. Just before the return of Christ at the end of the millennium, there is an unbinding of Satan in which there is great apostasy in the church and great spiritual deception. Satan is primarily unbound in that deception on the earth runs rampant. The return of Christ ushers in eternity in which there is a new heavens and a new earth.
Amillennialsim shares with postmillennialism and is very different from premillennialsim in their understanding of Biblical interpretation. Amillennialism holds to a more allegorical understanding of various Scriptures concerning the end times (especially the Book of Revelation). The overall characteristics of amillennialism are:
- A non-literal understanding of the 1000 years
- The millennium represents a time called the church age in which Satan is bound
- The Great Tribulation follows the millennium and precedes the second coming of Christ
- The second coming of Christ occurs once and coincidentally involves the general resurrection of all the dead for judgment
Another Way of Understanding the Views of the Millennium
Study of the three main views concerning the millennium results in our recognizing 3 prime factors in each one. That is, there are three main events that give each view its distinction from the others. By ordering these three events in different orders, we see the views of the millennium emerge. Additionally, for the premillennial view (in its characteristic complicated fashion) repeat one of these events several times. These three events are the tribulation, the millennium, and the resurrection(s). By ordering these three events in different orders, we arrive at the essential differences between the three views of the millennium. Consider the following:
Premillennialism:
R – T – R – M – R
Postmillennialism:
T – M – R
Amillennialism:
M – T – R
where:
R = Resurrection
T = Tribulation
M = Millennium
and the order of the terms R, T, M is depicted above in chronological order.
With this model, we can perhaps more easily understand the differences between the views of the millennium. In premillennialism, we see that the first R stands for the resurrection that happens at the rapture. Prior to the tribulation of Mat 24 et al, the church will be raptured. Those who died as Christians or are Christians at the time of the rapture will be resurrected and be with Christ for 7 years during the tribulation period. The second R stands for the resurrection of those who became Christians during the tribulation and are resurrected at the second coming of Christ. The M after the second R stands for the millennium. At this time there will be great peace and a focus on Israel (as they suppose), which was promised in the Old Testament. Finally, the last R stands for the resurrection of the wicked dead at the Great White Throne Judgment.
Looking at the doctrine of premillennialism in this light, we see a multiplicity of resurrections. This very fact is acknowledged by J. D. Pentecost (Things to Come, 1958):
“The order of events in the resurrection program would be: (1) the resurrection of Christ as the beginning of the resurrection program (1 Cor 15:23); (2) the resurrection of the church age saints at the rapture (1 Thess 4:16); (3) the resurrection of the tribulation period saints (Rev 20:3-5), together with (4) the resurrection of Old Testament saints (Dan 12:2; Is 26:19) at the second advent of Christ to the earth; and finally (5) the final resurrection of the unsaved dead (Rev 20:5, 11-14) at the end of the millennial age. The first four stages would all be included in the first resurrection or resurrection to life, inasmuch as all receive eternal life and the last would be the second resurrection, or the resurrection unto damnation, inasmuch as all receive eternal judgment at that time.”
When we come to postmillennialism and amillennialism, we find much more simple views of the end times. Each of these positions notably believes in a general resurrection. That is, when Christ returns, all people are resurrected. Those who were saved will be raised at the same time as those who will be damned. This is parallel to the familiar passage concerning the separation of the sheep and the goats (Mat 25). In fact, there are many, many places in the Bible where the resurrection is said to include both the saved and the damned and that this event occurs at the same time in history. Therefore, the issue of the general resurrection becomes a significant decision point in what one believes about the end times.
Concerning the differences between amillennialism and postmillennialism, we only find one major difference. From the above diagram, we see that amillennialism holds to a M-T-R view of the end times while postmillennialism holds to a T-M-R view. In other words they both believe in a general resurrection of all people (i.e. only 1 R term). However, while the amillennialist believes that the tribulation will occur just before the resurrection, the postmillennialist believes that the early church suffered tribulation but the general resurrection at the second coming of Christ will be preceded by a millennial period of the success of the Gospel and peace on earth.
The Basic Differences
To summarize the basic differences between the three views, we can say that these issues are of importance:
- The order of events (i.e. tribulation, millennium, resurrection)
- The focus on God’s program for National Israel in the Millennium
- The nature of the resurrection being a single event in history (i.e. the General Resurrection) or various events where only certain classes and types of people are resurrected in any given resurrection
The Basic Problems in Relation to Understanding the Great Tribulation
Pre-millennial, pre-tribulational – denies that the church will go through the Great Tribulation.
Premillennial, post-tribulational – Church will go through the Great Tribulation, but the Great Tribulation is a physical, worldly persecution. The focus is on national Israel and does not see that the Great Tribulation is an ‘inside’ job where Satan is seated in spiritually the external church.
Postmillennial – Deny the Great Tribulation. The releasing of Satan in Rev 20 is a relatively short-lived event. The visible church remains glorious until the end.
What is Preterism?
It teaches that the events in the Olivet Discourse (Mat 13, Mk 13, Lk 21) and in Revelation were fulfilled in the Destruction of the Jerusalem temple in 70 A.D.
Radical Preterism: All events fulfilled including Tribulation, Judgment, and Second Coming of Christ. Deny all millennial views.
Moderate Preterism: Destruction of Jerusalem fulfilled tribulation. There remains the second coming of Christ, the resurrection and Judgment Day. Generally, they are post-millennial.
The following chart illustrates the Preterist’s beliefs:
Radical Preterists: All the below events were fulfilled in A.D. 70
- 2nd Coming of Christ
- Rapture / Resurrection
- Day of the Lord
- Judgment Day
- Tribulation Period
Moderate Preterists: All the below events except the Rapture / Resurrection were fulfilled in A.D. 70:
- 2nd Coming of Christ
- Rapture / Resurrection
- Day of the Lord
- Judgment Day
- Tribulation Period
Five Concerns With Premillennialism
Premillennialism teaches that Christ will return at His second coming to usher in a literal 1000-year reign. Christ will rule during these 1000 years and will be a time of great peace and prosperity on the earth. Premillennialists believe that national Israel will once again be the apple of God’s eye. In fact, they believe that the current church age is but an interlude in God’s program for Israel.
However, just before the millennium when Christ returns, the entirety of those who comprise national Israel will turn to the Lord and be saved. As discussed in the last chapter, this teaching is very predominant in evangelical Christianity. It is widely held by most conservative Christians.
The purpose of this essay is to examine five significant ramifications of believing in premillennialism (especially concerning the belief that national Israel will be saved and will be the focus of the millennium). Is it true that God will again deal with national Israel such that the entire nation will call upon Christ and be saved when Christ returns? The premise of this work is that this teaching is incorrect. This teaching results in 5 significant ramifications, which affect how one interprets Biblical doctrine. These 5 ramifications are as follows:
- This teaching implies a different salvation program for national Israel than for the rest of mankind
- This teaching significantly affects how one views and interprets the Bible, especially the Old Testament
- This teaching implies that God is a respecter of persons (i.e. there is something special about national Israel that will cause God to save them)
- This teaching significantly affects what one believes about the nature of the tribulation and the millennium
- This teaching affects the way the church politically views national Israel
Ramification #1 – A Different Salvation Program for Israel?
Those who teach that God will save the entirety of national Israel at Christ’s coming seem to imply that there is a different route to salvation for national Israel than for the rest of mankind. Instead of maintaining the Biblical doctrine that one is saved by faith and that this faith is given by God, this teaching seems to downgrade faith into a show-me type. That is, Christ will need to be physically present in order for national Israel to believe and be saved. However, this is not faith. If we need to see something to believe, then the definition that faith is the assurance of things hoped for and the evidence of things not seen (Heb 11:1) is nullified.
In addition, we know that God does not change. Therefore, His method of salvation should not change either. He is the same yesterday, today and forever (Heb 13:8). If we teach that Israel will be saved with a faith that is different from the faith that currently saves, we tend to teach that God is changeable. The faith of Israel at Christ’s return is not based on what is not seen (Heb 11:1), rather it is based on what is seen.
The salvation program that God has had throughout the ages is that he draws the elect to Him in the sovereign good pleasure of His will (see Eph 1:4-11, Ro 9:7-16, James 1:18, etc). God gives the one being saved the faith of Christ (Phil 1:29, 2 Pet 1:1, Eph 2:8-10, Gal 2:16, etc) by which He alters their will such that that the person being saved will exercise saving faith. Although it is clearly within God’s prerogative to save national Israel at Christ’s coming, this violates the definition of what faith is.
Faith is the assurance of things hoped for, the evidence of things not seen (Heb 11:1). If Christ is present when national Israel becomes saved, then there is no faith involved since the hope of Christ is already realized. Since God’s salvation program never changes (Heb 13:8), the saving of national Israel conflicts with the fact that salvation is by faith alone.
Ramification #2 – The Affect on Biblical Interpretation
By teaching that the current church is just an interlude to God’s program for Israel does great harm to the understanding of the Bible. Those who teach the salvation of national Israel generally teach that Old Testament teaching is primarily intended for Israel. Although they recognize moral truths and some applicability to the church, they significantly limit the extent of the Old Testament teachings as it relates to the church. They teach that the Old Testament prophetic books by and large only apply to Israel. The pronouncement of judgment and future salvation are taught to apply to Israel and not the church. This teaching conveniently ignores the fact that the failures of Israel as outlined in the Old Testament relate to the church today (see 1 Cor 10:1-11). Additionally, they ignore the fact that the things that the prophets wrote were for the current church’s benefit (see 1 Pet 1:10-12, Ro 15:4, 1 Cor 10:11). They also minimize the fact that the entire Bible pertains to the Gospel (e.g. Ro 1:1-6, Heb 4:2-6, Acts 13:32, 1 Pet 1:25).
The belief in millennialism results in attributing much of Jesus’ teaching only being applicable to national Israel. For example the Olivet Discourse (see Mat 24) is mainly concerned with Israel (see similar error in Preterism – Appendix I). Also, the book of Revelation is conveniently believed to be mainly concerned with Israel, not the church.
Another fact of the Bible that is misinterpreted is that of the covenant of God. Those who teach that national Israel will be saved normally believe that the so-called Abrahamic, Davidic, Palestinian, and New Covenants are for Israel alone. By designating these covenants as belonging to Israel alone, great truths for the church today are obscured. The Gospel is again overlooked. These covenants will be revisited later in this work.
Ramification #3 – Is God a Respecter of Persons?
By teaching that God will one day (i.e. when Christ returns) restore national Israel to glory and save them corporately, we tend to view God as a respecter of persons. This is so because this teaching holds that a certain race or nationality of people will be saved in their entirety. This seems to conflict with the teaching that God is not a respecter of persons (see 1 Pet 1:17, James 2:1,9, 2 Chr 19:7, Gal 2:6, Eph 6:9, Col 3:25, Ro 2:11, Deut 10:17, etc) . We find in Acts 10:34-35 the following:
Then Peter opened his mouth, and said, of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him – Acts 10:34-35
This statement by Peter as inspired of the Holy Spirit was made when the Gentiles of Cornelius’ household were saved. The word of God recognizes that God is not a respecter of persons in that He only saves those from a certain nationality. Although it is true that in the Old Testament Israel was the special people of God, we also find that only very, very few of Israel were actually saved. God worked through Israel to give His revelation of the Bible and He saved some of Israel, but we see that most were actually unsaved (1 Cor 10:1-11, Heb 4:1-2). Although the people saw the great miracles of the parting of the Sea, the bringing of the Manna and the Water from the Rock, we find that they all perished in the wilderness. On the other hand, we find that on some occasions, God saved those outside of Israel. For example, Rahab the Harlot was saved (see Joshua 2, 6). Also, the Gentile Naaman washed in the Jordan 7 times and was saved (see 2 Ki 5). Therefore, we see that although God worked through national Israel in providing His Word to us, He used them as an example. He did not corporately save national Israel.
Moreover, 1 Cor 1 teaches us that God chooses the base, foolish and weak things of the world to shame the strong and wise. Therefore, if God chooses a particular nation for salvation, it would tend to contradict this statement since in any particular nation, you will have strong and wise. Therefore, the principal of God that He chooses the lowly to shame the lofty things would be compromised if God were to save national Israel.
Ramification #4 – Effect on One’s Belief about the Tribulation and the Millennium
Believing that national Israel will be saved affects what one believes about the tribulation and millennium. For example, this teaching normally is associated with the teaching of the millennium being a particular time for national Israel to be ruled over by Christ and David. Therefore, this teaching puts a distinctive Israeli flavor to the millennium. In fact, this teaching asserts that the saving and the kingdom of national Israel is one of the great purposes for the millennium.
Concerning the tribulation, those who believe in the saving of national Israel will generally hold that the time of the tribulation is particularly for Israel. This time of trial and chastening is meant to prepare this nation for the coming of their Messiah. Therefore, once again, a significant teaching of the Bible takes on an Israeli flavor. In fact, many who teach the saving of national Israel hold that Matthew 24 and the entirety of Rev 4-19 by and large applies only to Israel and does not involve the church.
Because we see that the tribulation and the millennium are so significantly affected by this teaching, what one believes about the saving of national Israel has a great impact on their own belief about the end times. Since we are taught in Scripture, that many false prophets will arise in order to deceive the very elect (see Mat 24:24, 2 Thess 2:9) it is imperative that we are absolutely convinced from the Scripture concerning the nature of the millennium and the tribulation.
Ramification #5 – One’s Political View of Israel
It only logically follows that if one believes in the national salvation of Israel, one would of course politically favor them. One would tend to support political leaders who held a positive view of Israel. We may even be tempted to be somewhat biased in favor of national Israel even if there actions seem to be opposed to decency and morality.
The Bible teaches that the Christian should be heavenly minded (Col 3:1-4) and not set his thoughts on the physical things of this world. Moreover, all believers are ambassadors for Christ (2 Cor 5:20). That is, we should view ourselves as pilgrims and sojourners in a foreign land (see Phil 3:20, Eph 2:19, etc). We should be witnesses to the truth of God’s Word and not concern ourselves over battles of politics and the like. Moreover, we should view ourselves as one who is enlisted by God for service in the kingdom of God (2 Tim 2:4). Therefore, we should not dwell on political and worldly battles. We should instead concern ourselves about the kingdom of God.
Now, if it is true that national Israel was to be saved, we should care about political matters that favor Israel. We should care that the world governments view Israel favorably so that their national existence is secured. We should care that as many Jews as possible are allowed to return to national Israel so that more can be saved when Christ returns. If it is true that national Israel will be saved, we will need to get involved in worldly political battles although the Bible seems to teach otherwise. However, if it is not true that national Israel will be saved, then as Christians we should get on to preaching the Gospel to every creature, whether Jew or Gentile. We should not worry about politics and rather study the Bible more and more in order that we can be a more effective witness for Christ so that God’s salvation program is glorified.
Summary
It is important to realize that the doctrine of the millennium affects one’s view of other important Biblical doctrines such as salvation, Biblical interpretation, eschatology and even the nature of God Himself. Invariably, those who believe in premillennialism hold that one of the main purposes for the millennium is that God once again makes national Israel the subject of His attention. This doctrine generally teaches that national Israel will be saved at the return of Christ, which has implications to what one believes about the Gospel itself.
The Fallacy of Preterism and its Negative Impact on the Church
Negative Impacts of Radical Preterism:
- Denies Tribulation period on church resulting in potential deception during that period
- Literalizes NT and OT prophetic passages concerning Israel and Jerusalem resulting in teaching a Biblical interpretation other than to compare Scripture with Scripture
- Downplays the importance of passages about the day of the Lord thereby removing a large portion of the Bible from being truly applicable to the Christian today (i.e. OT prophets were directed at Israel, NT prophecies were for Israel and not the church)
- Denies Future Resurrection/Judgment, which is a basic Christian Doctrine (Heb 6:1-2, 2 Tim 2:18)
- Because of the radical departure from fundamental doctrines such as the resurrection of the dead and judgment day, this belief should be considered a false gospel since judgment day is altogether a part of the Gospel (Ro 2:16, Rev 14:6-8)
Negative Impacts of Moderate Preterism:
Same as 1, 2, and 3 above. This doctrinal error is not as significant as radical Preterism, but still is very significant in regards to misunderstanding the tribulation period, relegating most of the Olivet Discourse (Mat 24, Mk 13, Lk 21), 2 Thess 2, and most of the book of Revelation to Israel. By assigning the tribulation period to Israel, the condition of the church may be overly optimistic and may easily be misled by the false church during the tribulation period.
Errors of Preterism:
The following is a brief discussion of some of the errors common to both Radical and Moderate Preterism. As was previously examined in great detail in this study, there is great harmony to the futurist view of eschatological events in what is commonly known as amillennialism. As has been previously examined, the following is the Biblical chronology of the end times (see Chapter 4):
- The Cross
- The Church Age
- The Tribulation
- The Second Coming of Christ / the Rapture / Judgment Day
The following are notable errors of Preterism. Not included are the basic errors of teaching that the resurrection is already past and there is no future Judgment Day (denial of hell). This is assumed to be a basic rebellion from any resemblance of Christian orthodoxy and will not be addressed here.
- The Temple has not yet been totally destroyed – Since a literal view of the Olivet Discourse is taken, Preterism results in the Bible being inaccurate since the prediction of Jesus in Mat 24:1-2, Mk 13:1-2, Lk 21:5-6 of not one temple stone remaining upon another has not actually transpired. They teach that the Olivet Discourse predicts a literal event of the destruction of the temple in A.D. 70, however, it is not literally true that the all the temple stones were thrown down. The western wall of the temple as well as the extensive foundation stones remain to this day. The temple in the Olivet Discourse refers to the spiritual temple of the believers (1 Cor 3:16, etc). This is the common usage of the term temple in the New Testament. The literalizing of the temple has no on-going spiritual value or warnings for believes today. It trivializes the grand spiritual teachings of the Olivet Discourse and the Revelation.
- The use of extra-Biblical sources to prove doctrinal belief instead of comparing Scripture with Scripture – The following examples are typical of the Preterists continual appeal to other authority besides the Bible alone:
- Josephus’ account of the destruction of the temple
- Numerology in identifying Nero as the Antichrist / beast
- The literalizing of Revelation and the Olivet Discourse – The literalizing of these passages violates the principle of interpreting Scripture with Scripture since the literal interpretation can result in absurd conclusions. Examples include:
- The heavenly signs affecting the sun, moon and stars does not have a biblically literal fulfillment – (see Rev 6:12-17, etc) . They represent beautiful truths about the end of the Gospel age.
- The tribulation in Mat 24 being the worst time of trouble of all times. This is not literally true. There have been many other terrible events in the history of the world. The worst time of trouble is that of the release of Satan during the tribulation period (see Rev 20:3 notes).
- The Revelation 11 temple being literal while holding that other passages in Revelation are allegorical. This is a very inconsistent method of interpretation in Revelation and results in absurdity since it is subjective as to what is literal and what is allegorical. Revelation must be interpreted in the light of other Scriptures (see Ch. 3). It should be noted that the temple usually is interpreted as the church in the New Testament and is the correct interpretation in Rev. 11
- The Preterists try to prove their point by indicating that there are many Biblical passages that refer to the immanency of Christ’s coming. However, this argument breaks down since Christ’s return has not yet happened and the Resurrection is still future. The immanency passages )e.g. Rev 1:1-2, Mat 24, 1 Thess 5) all refer to the fact that in principle, life is short, and for those who die unsaved, the next fate that awaits them is judgment (Heb 9:26).
- Incorrect interpretation of the ‘nearness’ passages in the Bible – It is true that there are warnings that the time is near, but in principle a 1000 years is as a day (2 Pet 3:8) with God and in principle, life is short and the judgment does come quickly since man’s days are but a few and then there is judgment (Heb 9:27). These passages are a warning to believers of all time to examine them to see if they are in the faith (2 Cor 13:5). For example, Mat 10:23 is used by Preterists to teach that Christ would come presumably in A.D. 70 because at this time the disciples would not have yet visited all the cities of Israel. However, this assumes that Israel is that of national Israel. The Israel in view is that of spiritual Israel (see Rev 7:1-8 notes) which was inaugurated shortly after Pentecost (see next item). Spiritual Israel can be found throughout the whole world.
- Incorrect view that the ‘dispensation’ of the Jews ended at A.D. 70 – It is clear from the book of Acts that the Gentiles were now part of Israel and the dividing wall is destroyed (see Eph 2, Acts 10-11, 28:28, 9:15, 13:46-47, 18:6, 22:21, 1:8 w/ 26:20). It should be noted that the Jews are not necessarily excluded from the kingdom in the church age (see Ro 9:23-33 and notes on 7:1-8).
- Incorrect understanding of the ‘end of the age’, the ‘last days’, and the ‘last day’ – Preterists assign numerous passages that relate to these terms as being fulfilled in the destruction of the temple. This ended the Jewish age. For example, the term ‘end of the age’ is assumed to refer to the end of the Jewish age in A.D. 70. This erroneous belief assigns many passages that belong to the church of all time to only Israel (e.g. Mat 13:39,40,49, Mat 24:3, etc). See Rev 1:1, 1:10 and many other verses that in their proper context teach that the end of the age, the last day, etc is a future judgment day and that the ‘last days’ are the complete church age. For example, Acts 2:17 clearly refers to the day of Pentecost as inaugurating the last days. This occurred in approximately A.D. 33. The last days should rightly be viewed as the entire New Testament period and not limited to the time just before A.D. 70.
- Misunderstanding of the term ‘generation’ in Mat 16:28, 24:34 – The Preterists assert that these verses teach that the coming of the Son of man and the events in the Olivet discourse would be completed prior to that present 1st century generation tasting death. Regarding Mat 16:28, it can be understood that the seeing of the Son of man coming in His kingdom can be realized in the Transfiguration (see next verse in context – Mat 17:1) and also that the death referred to here is a spiritual death. By comparing Scripture with Scripture, we find great harmony with this view. In John 11:25-26, Jesus states that the true believers are not to die again. Rev 20:1-6 (and other verses – see notes on 20:4) teach that believers, when saved, are born again and will live with Christ throughout the millennial age. This teaching has great weight throughout Scripture. (See also Mat 23:35-36 – you = this generation which was the generation that put all the prophets to death. Therefore, this generation refers to all the generation of wicked men.) . Therefore, the ‘not seeing death’ refers to the fact that there were those present who were saved. It should also be noted that the Greek word for ‘until’ refers to the term ‘up to’ and does not necessitate that these will die at all. As far as Mat 24:34 is concerned, the’ this generation’ can be understood to be that generation during the tribulation when Satan is released for a short time (Rev 20:3). The ‘this generation’ is a parallel passage to the short time of the releasing of Satan during the Tribulation). In the immediate context of mat 24;34, the parable teaches that when we see the things of Mat 24 occur, then ‘this generation’ that sees these things happen will not pass away until all is fulfilled.
Reference:
The book The Last Days According to Jesus, by R.C. Sproul, Baker Books, 1998 was used in deriving the position of Preterism.