| Topic: |
Religions > Bible |
| User: |
"Pastor Dave" |
| Date: |
12 Nov 2007 02:04:57 PM |
| Object: |
Jesus Taught Us How to Interpret |
Jesus declared the fundamental principle of this hermeneutic
(method of Bible interpretation), by saying...
"And when ye shall see Jerusalem compassed with armies,
then know that the desolation in nigh. For *these* be
the days of vengeance, that *all things* which are written
may be fulfilled. Verily I say unto you, This generation
shall not pass till all be fulfilled." - Luke 21:20-22
by Todd Dennis
Introduction
Contemporary Preterist theology is very non-conventional,
and involves a great deal of learning (or, better put,
unlearning) for a Rapture minded Christian to truly
comprehend! This is true whether discussing what
are commonly known as Partial or Full Preterism.
Considering the necessity to unlearn and then relearn
concepts in order to grasp them, all forms of this Biblical
theology seem to be easily dismissed. Such has been
the case for a number of years, in the realm of popular
Futurist theology (New Testament eschatology is yet
to be fulfilled). Until recently, most of the theological
world has happily dismissed the Preterist position of
total Biblical end times fulfillment. But the times,
they are a changin'!
When America's beloved theologian, R.C. Sproul,
published his first work on eschatology (doctrine
of last things) in 1998, that theological world was
stunned to see that he had adopted a partial Preterist
view of first century end time fulfillment. In this view,
Sproul associated the great tribulation, abomination
of desolation, and numerous other prophetic images,
to the events surrounding the seven-year "First Jewish
Revolt", in A.D. 66-73.
Since the publishing of The Last Days According to Jesus,
mainstream Christianity has found the idea of first century
fulfillment more difficult to dismiss than it had been
during the previous century of Dispensationalism's
dominance. With many departing the standard "orthodoxy"
of rapture theology, due (in part) to the continual
postponements of prophecies, and the extremism of
modern end time doctrine, the preterist view of the Bible
(From the Hebrew language's Preterit [Past Perfect] tense
according to Milton Terry) has gone from simply being a
grass-roots movement, to being the cutting-edge theology
of the day. This view of eschatological fulfillment is
gaining a strong foothold in every niche of Christianity,
and its revolutionary world view has ushered in a new
era of study, offering the "last things" equivalent of
the "first-things" reformation in the 16th Century.
Simply approaching theology from any such radically
different point of view would yield great insights -
but the Preterist view (which is not represented by
any single denominational system) doesn't simply
present new ideas, it delivers numerous answers
to centuries-old questions.
What is Preterism?
The term 'Preterist' is a somewhat obscure way of
labeling those who believe that the Roman-Jewish
War in the first century is to be associated with
end times Bible fulfillment.
R.C. Sproul, in the late 20th century, defined Preterism
as follows:
(1998) "Preterism: An eschatological viewpoint that
places many or all eschatological events in the past,
especially during the destruction of Jerusalem in A.D. 70."
(R.C. Sproul, The Last Days According to Jesus, p. 228)
In the nineteenth century, the word was defined thusly:
(1843) "To consider certain vituperative prophecies...
as already accomplished in the course of the first and
second centuries; whence, to commentators of this
School, we may fitly apply the name of Preterists."
(G.S. Faber - The Sacred Calendar of Prophecy)
(1851) "The true force of the preterite and future forms,
as here employed, is that according to God's purpose,
it has come to pass and will come to pass hereafter."
( Joseph Addison Alexander Isaiah Translated and
Explained Part Two - Page 148)
(1883) "Preterist. [L. praeteritus, past] 1. One who lives
in the past rather than in the present. 2. One who regards
the Apocalypse as a series of predictions which have already
been fulfilled." (H.P. Smith Glossary of Terms and Phrases)
In 1913, Webster's Dictionary offered this definition:
"Preterist: (Theol.) One who believes the prophecies of
the Apocalypse to have been already fulfilled. Farrar."
(http://www.dictionary.com/cgi-bin/dict.pl?term=preterist)
DISTINCTION BETWEEN PARTIAL AND FULL PRETERISM
Depending on what percentage of fulfillment one finds in
the first generation events determines whether they are
considered partial preterist or full Preterist. Another way
to look at the distinction is that though a full Preterist
places all prophetic fulfillment in the first century,
a partial Preterist theologian places primary end time
fulfillment in the first century, with ultimate fulfillment
in the future.
Historically, the term Preterism has been used broadly,
considering one who found fulfillment in the first century,
no matter the degree of fulfillment they held. Both Partial
Preterism and Full Preterism fall within the general heading
of preteristic thought, which is often simply called
"Preterism".
This convolution of terms can be quite confusing.
An argument has been made that only those who believe
(using Sproul's definition) that all eschatological events
are in the past are called "Preterists", while those who
believe that only many eschatological events are in
the past (with more in the future) are called "Partial
Preterists". As Preterism is the position of total
eschatological fulfillment in the past, those who believe
in future fulfillments are only partial Preterists.
Partial Preterism is another form of Futurism, therefore,
and cannot rightfully be called "Preterism", though
historically and contemporarily it generally is. Such hair
splitting has become important in this new critical look
at New Testament Eschatology. As has been said, it is
a time when studying theology is exciting for some and
discouraging for others.
Partial Preterism
Partial Preterism crosses all denominational lines and
is completely conformable to most forms of Futurism
(Dispensationalism even). The scope of Partial Preterism
stretches all the way from Catholicism (Scott Hahn,
"The Mass as Heaven and Earth" | Other Catholic Preterism)
to Baptist theology -- and everything in between (including
Charismatic and Mormon groups). Though Full Preterists
believe that the world has no end, and is in the middle of
a glorious growth in stature through the work of Christ's
"New Heavens and Earth". Partial Preterists inclined to see
final end times fulfillment at "the end of the world".
The majority of contemporary denominations are "Preterist"
in this regard, as they hold to the Preterist interpretation
of many passages of Scripture, but not all. This viewpoint
is represented by some of the finest theologians throughout
the centuries, most notably Henry Hammond, John Own,
John Lightfoot, F.W. Farrar.. and many more.
Full Preterism
The Full Preterist view is that the fall of the Second
Temple in A.D.70 signified the bringing of redemption
and resurrection to mankind once for all time (see
The Significance of A.D. 70). This view is not conformable
to any denomination, nor is it a denomination of it's own.
That is not to say that it is theologically unlike any other
denomination. In fact, I have found that this view
(detractors use "Hyper Preterism", or "Hymenaean Preterism",
or "Pantelism") is almost identical to the reformed
position, with only one great exception - the nature of
the resurrection. Whereas the Reformed position teaches
a physical resurrection of saints, Full Preterists point out
Paul's declaration that "it is sown a natural body, it
is raised a spiritual body" (I Cor. 15:44; cf. John 3:6).
Though Full Preterists believe that Jesus Christ was
physically raised in His resurrection, they claim that
we spiritually ride in Him as our "ark" of resurrection.
("buried in the likeness of his death, raised in the
likeness of his resurrection.")
The spiritual nature of the general resurrection is,
rightfully, the main factor that precludes this viewpoint
from being absorbed into any other denominational
position, unlike Partial Preterism, which is conformable
to nearly all. Clearly, Full Preterist theology is a
radical departure from all other contemporary positions.
How many other systems teach that the Second Coming
of Christ already took place? None.
The Story of the Bible: God's Fulfilled Design
for the Redemption of Man
Both of these end-times perspectives of the Bible
can be summed up by Hebrews 8:13:
"In that he saith, A new covenant, he hath made
the first old. Now that which decayeth and waxeth
old is ready to vanish away." - Hebrews 8:13
According to both, the 'Last Days' period in the Bible
applies to the last generation of "Second-Temple Israel",
spanning from the crucifixion of Christ until the 9th of
the Jewish month Av in the year 70. It is pointed out
that when Jesus referred to "this generation" in Mat 24:34,
it is was the one to whom he was literally speaking!
Though it may seem that this would make the Bible
irrelevant to us today, the Full Preterist view presents
the Word of God as complete in the fullest Aorist sense.
It is fulfilled and revealed in totality, if one is willing
to consider the method of interpretation which sees
Jesus speaking to his contemporaries about events
they were just about to experience.
Contrary to the typical accusation, the Bible is very
relevant to those of this view, and, indeed, the temporal
to spiritual hermeneutic of the view (such as that of Paul,
cf. I Cor. 15:46; 2 Cor. 4:18) yields new insight into
seemingly insignificant passages. To this blessed aspect
of Preterist theology, F.W. Farrar concurs, specifically in
reference to the 'Praeterist Interpretation':
"But if he follows the guidance of a more reasonable
exegesis, he may advance with a sure step along a
path which becomes clearer with every fresh discovery."
(The Praeterist Interpretation)
There is no question that Preterist theology is hard for
many people to immediately grasp, making it appear
heretical and fearful. It is the utmost confidence of
Preterists, though, that this reluctance is soothed by the
Word of God -- seeing that the Spirit of the Word of God
teaches this view most emphatically through every nook
and cranny of the Bible. Prets glorify the Bible by asking
that the Word of God be the only judge of the position's
veracity, putting traditions and creeds aside. If this is
done, and the Bible is allowed to be the final authority
for faith and practice, the many misunderstandings
of the position will be extinguished.
There are just a few principles that need to be understood
in order to fully grasp the Preterist idea. The most
important of these is the Biblical significance given to the
first century "changing of the guard" from the Old Covenant
to the New Covenant.
Key #1: "This Generation" saw the passage from
Old to New Covenant
The key point to understanding how Preterism can be
reliable is to be found in the contrasting of kingdoms
in the Bible from the Old Testament to the New. It is
the Preterist belief that the physical kingdom of Israel,
with all of its physical accouterments (king, realm,
sacrifices, throne, law, etc.), was simply a schoolmaster
to teach spiritual truths regarding Jesus Christ and
His spiritual kingdom (cf. John 18:36; I Cor. 15:50).
This method of interpretation is fully supported by
the interpretation of Paul, who saw the Old Covenant
as a series of "types", "shadows", "patterns", "allegories"
and "figures" of things that were to come in Jesus Christ
-- Who is the fulfillment and fullness of ALL of the
promises of God! (cf. Romans 5:14; Colossians 2:17;
Hebrews 8:5, 9:9,24, 10:1; Galatians 4:24; 1 Cor 10:11;
1 Timothy 1:16; 1 Peter 3:21).
Paul declared the fundamental principle of this hermeneutic
(method of Bible interpretation), by saying, "Howbeit that
was not first which is spiritual, but that which is natural,
and afterward that which is spiritual" (I Cor. 15:46).
God revealed the mysteries of the eternal plan of redemption
through the usage of temporal shadows. We are told that
"Abraham had two sons", and are thereby given a glimpse
into the significance of Biblical allegory and typology.
It is through this relationship between the two sons of
Abraham that we are shown the eternal purposes of God,
in regards to the two covenants, revealed from its
previously shrouded mystery.
The Preterist view teaches that the shadows of the Old
Covenant were not only to teach the spiritual realities,
but that they were to cease when the "fullness"
(fulfillments) for which they stood came into existence.
In fact, Preterists believe that the Bible teaches that we
can date the establishment of the fulfillment of the types
by the time of the destruction and dissolution of the
shadows.
Key #2: The "Last Days" were the end of Old Covenant,
not the New
Based upon this point, it is the Preterist's belief that
the "last days" spoken of in the New Testament were
the last days of the Old Covenant, and not those of
the New (which has no end). All New Testament
eschatology is focused on the ending of the Old Covenant
(the body's shadow) for the establishing of the New
(the actual body). The book of Hebrews, which opens
with a declaration of the present "last days" (1:1) declares
that it was the Old Covenant which was in its last days,
stating, "that which waxeth old and decayeth is ready
to vanish away" (Heb. 8:13).
This is of utmost importance, as the ending of the
Old Covenant was the establishing of the New.
Hebrews 9:8 lays out the case that until the physical
temple and accouterments of the law passed away,
the spiritual realities for which they stood as temporal
symbols could not be fully established and glorified.
Therefore, all end-times prophecies in the New Testament
were focused on the dissolution of Old Covenant Israel,
as were the end-times prophecies of the Old Testament.
This is why the fulfillment of the New Testament end-times
prophecies were said to be in fulfillment of the words
of the prophets of old (Luke 21:22; Acts 3:21;
Revelation 10:7).
Consider the following verses in support of this Preterist
assertion, and make up your own mind as to whether
or not the last days were upon that generation of men:
"This generation shall not pass, till all these things
be fulfilled." - Matthew 24:34
"But this is that which was spoken by the prophet Joel;
And it shall come to pass in the last days" - Acts 2:16-17
"Hath in these last days spoken unto us by his Son"
- Hebrews 1:2
"Who (Christ) verily was fore ordained before the foundation
of the world, but was manifest in these last times for
you." - I Peter 1:20
"Little children, it is the last time:.. whereby we know
that it is the last hour." - I John 2:18
The Preterist position holds that the Old Covenant and
all of its elements (Galatians 4:3; cf. II Peter 3:10)
ceased at the destruction of Jerusalem in A.D.70, and
that the New Covenant and all of its spiritual elements
for which they stood only in shadow (Galatians 3:25;
Colossians 2:17; etc.) have been in place ever since.
Preterism at Cutting Edge of Modern Theology
There can be no denying that Preterism requires much study
to appreciate in its fullness. What confounds non-students
of the Bible, and prejudices them against this position
(almost without exception) are first, total unfamiliarity
with the Old Testament (How many Christians are even
familiar with the fundamental Mosaic books?) and the
language of the Bible; and more importantly, a faulty
method of Bible interpretation. In addition to these, the
relative hysteria against the Preteristic view reveals the
ignorance of Christianity's legacy of doctrinal Preterism.
Sadly, most are not aware of the fact that many (if not
most) historical Christian theologians have identified
the fulfillment of the Olivet Discourse (Matthew 24)
with the fall of Jerusalem. Showing this unanimity in
the fourth century, Chrysostom wrote regarding the
fulfillment of the discourse :
"Was their house left desolate? Did all the vengeance
come upon that generation? It is quite plain that it
was so, and no man gainsays it." (A.D. 347,
Homily LXXIV, Sec. 3)
Differences Of Opinion Among Preteristic Believers
To recap, Preterists, sometimes called "consistent
Preterists" or "full Preterists," teach that, according
to Christ's testimony (Luke 21:22,32), all prophecy
was fulfilled in the first century (including the second
coming of Christ). The practical application of this is
that we have the fullness of salvation and redemption,
which was only still promised for the pre-A.D.70
believers (Acts 3:19; Rom. 13:11; Heb. 9:28;
I Pet. 1:9)
Partial Preterists declare that only some of the prophecies
of Christ were fulfilled at the desolation of the Jewish
nation, with others yet to be fulfilled in the future.
The qualifier "partial" is given to show that they are
not actually Preterists (as they are ultimately Futurists
themselves), but hold to many common doctrines.
Unfortunately, many within partial Preterism are quite
combative against Preterists, believing that Preterism
is outside of the faith, and is a damnable heresy
(Our Response).
One of the next great theological battles is set upon
either position's ability to give more honest, truthful
answers to the very difficult theological questions
involved (eschatology has always been a highly
flammable topic for many, no doubt, because of
the incredible range of beliefs regarding its time
and realm of fulfillment held throughout church history
- beginning with the lack of continuity in the late first
century and shortly thereafter.). Though Full Preterists
share much the same heritage, many Partial Preterists
are convinced that Full Preterists have left the faith.
It is an authority-thing though, as Full Preterist have
simply left their (partial) faith.
Bereans, judge for yourselves... wait on the Lord and
be of Good Courage and He Will Strengthen Your Heart
Theological Failure of Partial Preterism
The great theological failure of Partial Preterism is a lack
of recognition regarding the inseparability of the
prophecies concerning Israel's overthrow and those of
the Judgment, Resurrection (redemption), and Coming
of Christ (Matt. 16:27-28; 24:29-34; 25:31-32;
Luke 21:28; Acts 3:19-21; I Cor. 15:53-54;
I Thess. 4:16-17; Hebrews 9:28; James 5:9;
I Peter 1:4,5; Rev. 1:7; 22:12; cf. Acts 2:16,17,20).
They attempt to differentiate between the fulfillment of
the destruction of Israel, and all other prophecies given
by the Prophets, but they cannot provide a proper
hermeneutic to allow for such, having to build this upon a
"multiple comings of Christ" paradigm NEVER MENTIONED
in either the Scriptures (there was only the "second time"
of Heb. 9:28) or the creeds of the church.
The Olivet Discourse in Luke 17 clears the path for a
fully realized Preterist view. Avoids those teachers who
attempt to "make two-sies our of one-sies". In other
words, they try to separate the fulfillment of a single
discourse (Olivet Discourse) over the space of possibly
tens of thousands of years (in many partial Preterist's
belief system). Luke 17 combines events within the
space of that generation that the partial Preterists contend
are separated in Matthew 24 by their "transition text"
of Matthew 24:36 ("but of that day"). The necessary
reliance upon a supposed "transition" displays, at least,
instability on the part of the partial Preterist model.
(Only Preterists reveal this weakness, hence the
anathemas against Preterism).
Reformation in Church History... and Church Present
That the Preterist view is only now creating this kind of
stir should be no surprise to any student of Church history.
All areas of life, theology included, are developed as
precept is placed upon precept, line upon line. It wasn't
too long ago that the established church excommunicated
scientists for "heresy".
Also, history has been marked by reformations in other areas
of theology, but there has not yet been a good "Church-wide"
debate over eschatology in the history of Christianity!
The truth of the matter is that there has not yet been such
a need! Consider the 16th Century: The effect on
soteriology (doctrines of salvation) by the Protestant
Reformation was necessitated by the prevailing "orthodox"
doctrines of the Catholic Church. Only now, at the end
of the 20th Century, do we find such an incredible need
for eschatological reformation. The world is right on
schedule for a renewal of the first century's impact upon
our lives. The 21st century will mark the second millennial
period since Christ's Advent.
The hysteria surrounding the contemporary doctrines
regarding end-times is not new to Christian history.
When the year 1000 approached, thousands left their
homes, believing that the "millennium" of Christ was
ending. Today, millions of Christians have similarly
abandoned the world and the vigilance of their faith,
due to their belief about end-times. Their doctrinally
based reality leads many to believe that the end of
the world (or, at least, their place in it) is upon them.
There is much debate regarding the direction Futurist
theology has led Christianity and, consequently, the
world. I believe it has had self-apparently negative
effects in understanding and ethics.
In addition to the preceding reasons why reformation
is overdue, we must realize that all Scriptural knowledge
was not placed upon the early church. In fact, a quick
perusal of our existing early documents will abundantly
affirm that there was great disagreement regarding much,
eschatology included. Justin Martyr wrote the following
around A.D.150: "Chiliasm (earthly millennial rule of
Christ) found no favor with the best of the Apostolic
Fathers... the support from the Apologists too, is
extremely meager, only one from among their number
can with reasonable fairness be claimed (Dialogue with
Trypho the Jew, v. 25 - 36 )."
We agree with Johann Neander, who stated, "the words of
Christ, like His works, contain within them the germ of an
infinite development, reserved for future ages to unfold"
(Life of Christ, 165). Even Henry Alford acknowledged
the need for greater revelation, due to his lack of a
reliable interpretation of the Olivet Discourse, and the
admitted failures of his "double-sense" hermeneutic,
in stating:
'I think it proper to state, in this third edition, that,
having now entered upon the deeper study of the prophetic
portions of the New Testament, I do not feel by any means
that full confidence which I once did in the exegesis, quoad
prophetical interpretation, here given of the three portions
of (Matthew) chap. xxv. But I have no other system to
substitute, and some of the points here dwelt on seem
to me as weighty as ever. I very much question whether
the thorough study of Scripture prophecy will not make
me more and more distrustful of all human systematizing,
and less willing to hazard strong assertion on any portion
of the subject' (July 1855).
Even if the early church was given all knowledge, so that
eschatological development should be odd, the overwhelming
majority of their works are no longer in existence. Sadly,
thousands upon thousands of Christianity's earliest works
were either naturally consumed, were destroyed by the
Catholic church or were buried deep within the vaults
of the Vatican library during the dark ages.
Eschatology in Church History
This is not to say, however, that Preterism is a new
or novel construction, unfounded by historical writing.
In fact, if we were to nominate the eschatological views
most consistently held throughout the history of
Christianity, the Preterist view of the Olivet Discourse
(Matthew 23-25, Luke 17 and 21, Mark 13) would be
near or at the top of the list. The challenge, in fact,
is to find even one early Christian that didn't teach the
Preterist interpretation of Matthew 24. As was shown,
the earliest and most significant writers were in unanimous
agreement, proclaiming the fulfillment of these prophecies
in the time of the A.D.70 destruction of the Jewish temple,
city, and nation.
Due to the heavy contemporary reliance upon the work of
Irenaeus (who relied upon Papias alone for his Chiliasm,
according to Eusebius), Christians have the tendency to
think that all early writers were Chiliasts and Futurists.
This is simply not so. The most eminent men of the early
centuries were completely satisfied that the desolation of
Jerusalem was the working of God in the fulfillment of
the promises of Christ that "this generation shall not pass,
till all these things be fulfilled" (Matt. 24:34).
As stated previously, the overwhelming majority
(if not totality) of early Christian writings support the
fulfillment of the Olivet Discourse in the first century.
Again displaying the universality of this belief in the in
the first few centuries of Christianity, Chrysostom states,
in the fourth century:
"For I will ask them, Did He send the prophets and wise men?
Did they slay them in their synagogue? Was their house left
desolate? Did all the vengeance come upon that generation?
It is quite plain that it was so, and no man gainsays it."
(Homily LXXIV, A.D.347)
Origen had the confidence to write the following
in the late second century:
"I challenge anyone to prove my statement untrue if I say
that the entire Jewish nation was destroyed less than one
whole generation later on account of these sufferings
which they inflicted on Jesus. For it was, I believe,
forty-two years from the time when they crucified Jesus
to the destruction of Jerusalem" (Contra Celsum, 198-199).
Displaying why these fulfillments were vital to Christian
understanding, no less an authority than Athanasius
(A.D. 340) wrote the following:
"Now observe; that city, since the coming of our Savior,
has had an end, and all the land of the Jews has been laid
waste; so that from the testimony of these things (and we
need no further proof, being assured by our own eyes of
the fact) there must, of necessity, be an end of the shadow.
For as soon as these things were done, everything was
finished, for the altar was broken, and the veil of the
temple was rent; and although the city was not yet laid
waste, the abomination was ready to sit in the midst of the
temple, and the city and those ancient ordinances to receive
their final consummation (Athanasius, Festal Letters, VIII).
More recently, Josephus (first-century Jewish author who
wrote a history of the Roman-Jewish War) authority
Steve Mason wrote that Christianity has been historically
Preteristic:
"It has been a standard feature of Christian preaching
through the ages that the Roman destruction of Jerusalem
in 70 was really God's decisive punishment of the Jewish
people for their rejection of Jesus, who died around the
year 30." (Steve Mason, Josephus and the New Testament)
The power of such statements cannot be overlooked.
This directly contradicts the irresponsible statements of
many contemporary teachers, who boldly declare that the
destruction of Jerusalem had little prophetic significance.
These are the same men who hold pious embargoes against
study of the writings of the early sacred and secular
historians, likely fearing that an examination of them
would tend to lead people to believe other than they.
More Than Eschatology
Even though Preterism is largely defined by its eschatology,
the greater significance of an understanding of total
fulfillment is in understanding the entire purpose for
the plan of redemption. The great "rapture" passage in
I Thessalonians 4 is about redemption, not just simply
physical eschatology. To paraphrase Athanasius, and
as stated above, the great purpose of the destruction of
Jerusalem was that the temporal shadows might cease,
being replaced by that to which they pointed - full
redemption in Jesus Christ. Therefore, Preterism is
about the fulfillment of all things promised by the
Apostles and Prophets. As Luke 21 declares:
And when ye shall see Jerusalem compassed with armies,
then know that the desolation in nigh. For these be the
days of vengeance, that all things which are written may
be fulfilled. But when these things begin to come to pass,
look up, and lift up your heads; because your redemption
draweth nigh. {32} Verily I say unto you, This generation
shall not pass till all be fulfilled. (vv.20,22,28,32)
Included in all things are those events to which many people
still look for fulfillment: 1. The second coming of Christ,
2. The Judgment, and 3. The Resurrection (which is the
redemption spoken of here - cf. John 11:25,26, John 3:6).
Exegetical View
Looking at these three end-time events from the direct
statements of Scripture, we can see that the time-frame
of their fulfillment was the first century. All of the
events of the early Olivet Discourse having been fulfilled
in the interim of the Cross and the Destruction of the
temporal nation, all that remained to be fulfilled were
these three.
The Second Coming of Christ is directly stated as occurring
in the space of the men then living (Matt. 10:23;
Matt. 16:27,28; Matt. 24:34), and is also often implied as
being very near (James 5:8,9; 1 Pet. 4:7; I Thess 5:23,
etc.). The Judgment is also declared and implied as being
within a short space (Matthew 3:7; 16:27-28; 23:36-38;
Acts 2:16,17,20; James 5:9; I Peter 4:5,17; Revelation
22:12), as was the Resurrection (I Cor. 15:51), which is
nothing more than the redemption of believers from the
same death passed upon then by the curse spoken in
Genesis 2:17 (cf. Gen 3:15). To prove the nature of
the resurrection, Paul states the following: "It is sown a
natural body, it is raised a spiritual body" (I Cor. 15:44).
This most significant passage is almost entirely overlooked
when considering the actual substance or nature of the
resurrection body (or is used to teach of a third type
of body -- a spiritually physical body)!
We can see Paul's view of the nature of the resurrection
in the following passages... particularly his belief that it
is possible to attain this new life while still in the
mortal flesh:
Philippians 3:9-12 And be found in him, not having a
righteousness of mine own, even that which is of the law,
but that which is through faith in Christ, the righteousness
which is from God by faith: 10 That I may know him, and
the power of his resurrection, and the fellowship of his
sufferings, being made conformable unto his death;
{11} If by any means I might attain unto the resurrection
of the dead. {12} Not as though I had already attained,
either were already perfect: but I follow after, if that I
may apprehend that for which also I am apprehended
of Christ Jesus.
II Corinthians 5:4 For we that are in this tabernacle do
groan, being burdened: not for that we would be unclothed,
but further clothed, that mortality might be swallowed up
of life.
2 Corinthians 4:10 Always bearing about in the body
the dying of the Lord Jesus, that the life also of Jesus
might be made manifest in our body.
2 Corinthians 4:11 For we which live are alway delivered
unto death for Jesus' sake, that the life also of Jesus
might be made manifest in our mortal flesh.
Looking at the following verses, we see that the giving
of redemption was not fully realized at the cross, but
was about to be given:
Hebrews 9:28 "unto them that look for him shall he
appear the second time without sin unto salvation
I Peter 1:9-10 "receiving the end of you faith, even the
salvation of your souls. Of which salvation the prophets
have enquired and searched diligently, who prophesied
of the grace that should come unto you."
1 Corinthians 15:51 Behold, I shew you a mystery;
We shall not all sleep, but we shall all be changed"
See also Luke 21:19,28; Acts 3:19; Romans 5:9; 8:17,18;
I Cor. 15:22,23; 53,54; II Cor. 5:2-5; Gal. 5:5; Eph. 1:14;
Phil. 1:19, 2:12; I Thess. 5:8-10; Titus 1:2; Heb. 11:16;
I Peter 1:4,5,9,10,13.
And as for the nature of this experience, Paul leaves no
doubt that he is referring to redemption and salvation,
and the everlasting, indwelling presence of Christ (and
the futurity of this indwelling), as he declares, "I travail
in birth again until Christ be formed in you" (Gal. 4:19).
Jesus Himself declared that the kingdom of God was within.
Greater Principles
Besides the dozens of New Testament passages which state
out-right that Christ was returning in the first century to
bring redemption and judgment, we have greater principles
which demand this.
Most Christians are aware of the typological (foreshadowing)
significance of the ceremonial laws, with the lamb as a type
of Christ, and the lamb's blood a type of that shed by
Christ on the cross. But for many, their understanding
of typology stops there. This is quite detrimental to an
understanding of the purpose of the word of God, as there
is great typological significance in many other events which
bespeak total fulfillment within the space of the generation
alive at the time of Christ (Matthew 24:34). For just one
example of this, I refer to temporal Israel's Exodus and
40 years of wilderness wandering.
40 Year Wilderness Wandering
Throughout the Old Testament we find this usage of
the number forty. God, through numerology, allowing
a glimpse into the nature of the eternal realities, through
the framework of temporal shadows. Examples of this
usage are the forty days and nights that God caused it to
rain upon the face of the earth; also, in the length of the
reigns of Saul, David and Solomon (Acts 13:21; II Sam. 5:4).
Besides these, we see forty used as a temporal shadow in the
duration of Jonah's preaching of judgment to the Ninevites
(Jon. 3:4), and the number of days that the spies of Canaan
searched out the land (Num. 13:25). The New Testament
underscores the importance of this typological number,
by showing God's continuance of its responsibilities well
into the New Testamentary time. Christ fasted for forty
days and forty nights, and continually preached that the
generation then living would see the judgment of God.
We find a most significant numerological type in one of the
most striking events in the account of Scripture - the forty
years of wilderness wandering leading up to the possession
of the temporal land of promise. In fact, Paul himself
wrote that the surrounding events of the wilderness
wandering "were our examples" (I Cor. 10:6), and that
"they are written for our admonition, upon whom the
ends of the world (aion-age) have come" (v.11).
Hebrews 3:7-11 places the typological significance within
the time-frame of the then living generation of Israel:
Wherefore, even as the Holy Spirit saith, To-day if ye
shall hear his voice, Harden not your hearts, as in the
provocation, Like as in the day of the trial in the
wilderness, Where your fathers tried me by proving me,
And saw my works forty years. Wherefore I was displeased
with this generation, And said, They do always err in their
heart: But they did not know my ways; So I sware in my
wrath, They shall not enter into my rest.
That this event would be considered one of the greatest
(and plainest) allegories of the Old Testament should be
no surprise to Bible students. In fact, one of the first
lessons a student of types and shadows will learn is the
lofty place given to the Exodus out of Egypt. It is this
event which presents the clearest correspondences to
the redemptive work of Christ and the time-frame of
its fulfillment.
To be more specific, the exodus out of Egypt and into
the promised land by the children of Israel under Moses
is a direct shadow of the exodus of the New Testamentary
generation from the cross to the entrance into the eternal
land of rest 40 years later. Therefore, if Paul's method of
interpretation be trustworthy (there are those who say no),
then we see the time-frame for the fulfillment of prophecy
as being the generation of men living at the time of
Christ's declaration that "Verily I say unto you, this
generation shall not pass, till all be fulfilled"
(Luke 21:32). What is certainly significant is the fact
that within the space of 40 years those events did take
place in the Roman destruction of all Israel!
Christ as our High Priest
Leviticus 16:17 And there shall be no man in the tent of
meeting when he goeth in to make atonement in the holy
place, until he come out, and have made atonement for
himself, and for his household, and for all the assembly
of Israel.
Another most significant principle which places a time-stamp
on the period of fulfillment is seen in the role of Christ
as the high priest. Under the Old Covenant, the high priest
went into the Holy of Holies once a year, to present the
blood sacrifice for the sins of the people. If the blood
was found acceptable to God, then the sins of the people
were covered. If the blood was not acceptable, then the
high priest would die on the spot. He would never return
to the people waiting outside. In fact, so many priests
were dying, it became the standard practice to tie a rope
around his leg before he entered, that upon death the
people could pull him back out! Rabbi Ken Spiro wrote,
"The Talmud tells us that the Holy of Holies was forbidden
ground, except for Yom Kippur. On that one day only, the
High Priests entered to perform special rites before God.
But if he himself was not spiritually pure and unable to
focus, he would not be able to stand the intense encounter
with God and would die on the spot. We know that during
the Second Temple Period a rope had to be tied to the
High Priest, so that in case he died, he could be pulled out
of the Holy of Holies." (Crash course in Jewish History)
Hebrews 9 declares that Christ had already entered into the
holiest of all, to present His own blood before the Father:
"For Christ is not entered into the holy places made with
hands, which are the figures of the true (typology); but
into heaven itself, now to appear in the presence of God
for us." (vv. 24-28)
Assuming that the blood was acceptable, the author of
Hebrews finishes the typological picture with the following
declaration regarding our High Priest's emergence from
the Holiest of all:
"So Christ was once offered to bear the sins of many; and
unto them that look for him shall he appear the second time
without sin unto salvation."
Clearly, Christ's blood was found acceptable to God.
The question remains, however, "when did He emerge?"
If Christ has not yet emerged, then not only is redemption
not yet given, but it will never be given, as God did not
find His sacrifice acceptable for redemption.
Looking from the "orthodox" Futurist perspective, Christ
failed to emerge when He said He would: before some
standing there died and before that generation passed
away. This is the very argument many liberals use to
deny the inspiration of the Scriptures, the authority of
the Apostles, and even the Deity of Christ! Only through
the Preterist perspective can their objections be
satisfactorily refuted.
The Futurist non-fulfillment model is especially grieving
in light of the fact that the first-century Christians
repeatedly declared that Christ was about to make his power
known among the people as a confirmation of the perfection
of his sacrifice and the completion of redemption. Consider
in the New Testament (All Weymouth for emphasis on Mello
(3195)):
Acts 23:3 "Before long," exclaimed Paul, "God will strike
you, you white-washed wall! Are you sitting there to judge
me in accordance with the Law, and do you yourself actually
break the Law by ordering me to be struck?"
Acts 24:15 and having a hope directed towards God, which
my accusers themselves also entertain, that before long
there will be a resurrection both of the righteous and the
unrighteous.
II Tim. 4:1 I solemnly implore you, in the presence of God
and of Christ Jesus who is about to judge the living and the
dead, and by His Appearing and His Kingship:
Hebrews 10:27 There remains nothing but a certain awful
expectation of judgment, and the fury of a fire which before
long will devour the enemies of the truth.
1 Peter 5:1 So I exhort the Elders among you--I who am
their fellow Elder and have been an eye-witness of the
sufferings of the Christ, and am also a sharer in the glory
which is soon to be revealed.
Also worthy of consideration is the reputed testimony of
James the Just, as he was about to be cast to his death
from the top of the Second Temple, mere months before
the commencement of the Roman-Jewish War:
"Why do ye ask me concerning Jesus, the Son of Man?
He himself sitteth in heaven at the right hand of the great
Power, and is about to come upon the clouds of heaven."
(Eusebius' Ecclesiastical History - Chapter XXIII)
At some point, Christians must decide to either start
pulling on our High Priest's rope, or to look to the past
for His declaration of the freedom from sin (Revelation
14:13-16; cf. I Thess. 4:16,17) and entrance into the
kingdom (Matthew 25:21-34; cf. 16:27-28).
Ultimately, the question of Preterism will be decided on
the grounds of the chosen hermeneutical framework
(interpretive laws which govern study). If one is
presupposing the "literal method" of Bible interpretation,
they will have vastly different conclusions than those
who do not. Yet presuppose is precisely what many do.
Christians have consistently perpetuated this error, making
the same hermeneutical mistake as the Jews of Christ's day:
Looking to the temporal realm for things which are
spiritual.
WHAT ABOUT TODAY?
There is often confusion regarding how the Preterist
Christian views their place in the world today. The short
answer is that we are all individually called to some unique
aspect of the kingdom work here on earth. What do we
have to look forward for? Every day of service for the
ever expanding kingdom!
One shocking but spiritually solidifying change that is
brought into the parousia-conscious Christian is the
realization that they do, indeed, see God face to face.
This can be extremely jarring, but we must remember that
in His presence is fullness and joy. The first comment made
by the angel of the Lord to the people in His presence was
usually something like "fear not."
Recognize, instead of turning back, that you have
been called to a life akin to that of the Crusaders of long
ago - except that our battles are those against spiritual
wickedness, for the pulling down of spiritual strongholds.
We are involved in the total domination of the earth
by the zeal of our King -- there is a lot for us to do!
And all we need to do to find our role is petition the
Commander-in-chief -- He'll have you in the battlefield
soon enough (allow months and years for spiritual training
- like that of Saul/Paul), so be careful for what you ask!
The spiritual damage done in the Garden of Eden (Gen. 2:17)
has been overcome by the blood and victory of Christ
(John 11:25,26). Paradise has been restored in Christ
and we live in the eternal land now, able to communicate
directly with our Father. Blessed are the pure in heart,
for they presently see God! Needless to say, this
world-view has a number of positively miraculous
consequences upon the life of the Christian today.
This world-view experienced in the life of Preterists is one
of the most blessed benefits of the view. Preterism teaches
that we are now in the new heavens and earth, and that
not even enjoyed by most of the Apostles! Our ability to
communicate with God is every bit as impactful for us today
as it was for the Apostles in the first century and Adam and
Eve in the Garden. Believing that we are in this realm for
the purpose of being ambassadors for Christ, we are intended
to have the type of godliness that does not deny the power
thereof. We have been glorified in Christ (cf. Eph. 5:5),
and are shining as the brightness of the firmament
(Dan. 12:1). We no longer see through a glass darkly,
but we see things as they are (cf. I Cor. 13:10). As a
result, our light is able to so shine before men, that they
may see our good works, and glorify God which is in heaven.
Preterism thereby promotes action, not anticipation.
We are a part of a spiritual kingdom that exists
simultaneously with, and has an impact in, the temporal
world around us. The garden of Eden was a temporal
shadow of this spiritual reality. Revelation 22:2 teaches
that the tree of life continually bears fruit for the
healing of the nations. If the nations were no longer
around, they would need no healing. Along the same lines,
we were told to beat our swords (symbolizing war) into plow
shares and pruning hooks. These are instruments of reaping.
For those who cannot conceive of how this war-filled world
could possibly be in a state of fulfillment, it must be
remembered that Christ's kingdom is not of this world
(John 18:36; I Cor 15:50). The state of those outside of
the garden has no bearing upon the state of those within.
All dogs, whoremongers, etc., are outside the walls of our
capital (Rev 22:15). The real issue of misunderstanding,
therefore, is the realm within which the new Jerusalem
exists. As Hebrews 11:10,16 and Galatians 4:26 make
clear, ours is a "heavenly" city. Christ confirms this by
declaring that his kingdom is not of this world, and that
it is within. Paul also confirmed this in his declaration
that flesh and blood cannot inherit the kingdom.
We are not waiting to be relieved of our responsibility,
but can be focused upon accomplishing as much as God
leads us to, for the good of His present kingdom, which
will have no end.
There are many Christians who only have a form of godliness,
but deny the power thereof through a spirit of fear and an
expectation of Laodicean backsliding. They may live their
lives with an ever-present devil making them do bad things,
feeling fears and tears, sighing and groaning, who hope
to be taken away from their ambassadorships here in the
temporal realm. They also forfeit much of the power
available to them through their false impressions about
the nature of God. I have heard many Christians desire to
see "a little glimpse" of Christ. The Christ for which they
are looking, though, is an impotent loser these 2000 years,
instead of the actual glorious God of victory fulfilled.
Preterism is much more than eschatology, to be sure.
It is an active, glory-filled life in the present kingdom
of God, giving all glory due to the King for the timely
accomplishment of His Will, and intent on glorifying our
Father for giving us such a clear explanation of His will
in His Word, for which we should be eternally grateful.
Now, having properly read His instruction manual,
we can more effectively advance His kingdom,
the increase of which shall have no end (Isaiah 9:7).
--
To email me, just remove the underscores.
All we can do every day is the next right thing.
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| User: "Qadosh Stephanos" |
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| Title: Re: Jesus Taught Us How to Interpret |
12 Nov 2007 07:28:51 PM |
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On Mon, 12 Nov 2007 15:04:57 -0500, Pastor Dave
<ananias917_@_gmail.com> wrote:
by Todd Dennis
You know nothing zero about Todd.
You do not even know where he is.
Your theology is defensive brine.
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