Partial Preterism

𝑾𝒉𝒂𝒕 𝑰 𝑵𝒆𝒆𝒅 𝑻𝒐 𝑲𝒏𝒐𝒘 𝑨𝒃𝒐𝒖𝒕 𝑷𝒂𝒓𝒕𝒊𝒂𝒍 𝑷𝒓𝒆𝒕𝒆𝒓𝒊𝒔𝒎:

𝐒𝐭𝐮𝐝𝐲 𝐭𝐨 𝐬𝐡𝐞𝐰 𝐭𝐡𝐲𝐬𝐞𝐥𝐟 𝐚𝐩𝐩𝐫𝐨𝐯𝐞𝐝 𝐮𝐧𝐭𝐨 𝐆𝐨𝐝, 𝐚 𝐰𝐨𝐫𝐤𝐦𝐚𝐧 𝐭𝐡𝐚𝐭 𝐧𝐞𝐞𝐝𝐞𝐭𝐡 𝐧𝐨𝐭 𝐭𝐨 𝐛𝐞 𝐚𝐬𝐡𝐚𝐦𝐞𝐝, 𝐫𝐢𝐠𝐡𝐭𝐥𝐲 𝐝𝐢𝐯𝐢𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐭𝐫𝐮𝐭𝐡. (𝟐 𝐓𝐢𝐦.𝟐:𝟏𝟓)

𝐓𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐢𝐧 𝐝𝐨𝐜𝐭𝐫𝐢𝐧𝐚𝐥 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠𝐬 𝐭𝐡𝐚𝐭 𝐫𝐞𝐩𝐥𝐚𝐜𝐞 𝐭𝐡𝐞 𝐖𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝, 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐣𝐮𝐬𝐭 𝐰𝐨𝐫𝐭𝐡𝐥𝐞𝐬𝐬, 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐞𝐯𝐢𝐥. 𝐓𝐡𝐞 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝 𝐢𝐬 𝐨𝐮𝐫 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐝𝐨𝐜𝐭𝐫𝐢𝐧𝐞𝐬 𝐨𝐟 𝐦𝐞𝐧.

 𝑪𝒐𝒏𝒔𝒊𝒅𝒆𝒓: We tend to 𝐮𝐧𝐝𝐞𝐫𝐯𝐚𝐥𝐮𝐞 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞 𝙩𝙝𝙖𝙩 𝙘𝙤𝙣𝙩𝙧𝙖𝙙𝙞𝙘𝙩𝙨 our 𝙡𝙤𝙣𝙜 𝙝𝙚𝙡𝙙 𝙗𝙚𝙡𝙞𝙚𝙛𝙨 and 𝐨𝐯𝐞𝐫𝐯𝐚𝐥𝐮𝐞 𝐜𝐫𝐢𝐭𝐞𝐫𝐢𝐚 that confirms them. 𝙒𝙚 𝙛𝙞𝙡𝙩𝙚𝙧 𝙤𝙪𝙩 inconvenient 𝐭𝐫𝐮𝐭𝐡𝐬 and arguments on the opposing side. As a result, our opinions 𝙨𝙤𝙡𝙞𝙙𝙞𝙛𝙮, and 𝐢𝐭 𝐛𝐞𝐜𝐨𝐦𝐞𝐬 𝐢𝐧𝐜𝐫𝐞𝐚𝐬𝐢𝐧𝐠𝐥𝐲 𝐡𝐚𝐫𝐝𝐞𝐫 𝐭𝐨 𝐝𝐢𝐬𝐫𝐮𝐩𝐭 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐩𝐚𝐭𝐭𝐞𝐫𝐧𝐬 𝐨𝐟 𝐥𝐞𝐚𝐫𝐧𝐢𝐧𝐠 𝐚𝐧𝐝 𝐭𝐡𝐢𝐧𝐤𝐢𝐧𝐠. Many, when the truth, conflicts with their doctrine and seminary/church teachings, 𝒕𝒉𝒆𝒚 𝒑𝒖𝒕 𝒐𝒏 𝒕𝒉𝒆 𝒃𝒓𝒂𝒌𝒆𝒔, 𝐜𝐡𝐨𝐨𝐬𝐢𝐧𝐠 𝐭𝐨 𝐬𝐭𝐚𝐲 𝐩𝐚𝐫𝐤𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐦𝐟𝐨𝐫𝐭 𝐳𝐨𝐧𝐞.

It is not that a man’s convictions of “Truth,” are the measure or the test of his position in Christ or his emotions a proof, that his creed is right. For, it is the Holy Spirit that dwells in sanctifying and illuminating power in the deep things of God, and time embalms man’s errors it does not destroy, in creeds that are propagated from father to son. Indeed, it is that the long, prayerful, and independent study of the truth — with a sincere desire to know it, and a heart honest enough to receive it — does bring with it a Spirit-evidencing and Spirit-interpreting light, by which the truth is sealed to the conscience in the sight of God, with a certitude transcending all conjectures, and superior to all the changes of human feeling — an “assurance of understanding” in the mystery of God.

~~𝐖𝐡𝐚𝐭 𝐈 𝐧𝐞𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐚𝐛𝐨𝐮𝐭 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐦~~

People often appreciate the 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐯𝐢𝐞𝐰 because it balances the idea that many biblical prophecies about the end times have already been fulfilled, particularly with the destruction of Jerusalem in 70 AD, while still maintaining a future return of Christ and a final judgment, offering a more 𝐧𝐮𝐚𝐧𝐜𝐞𝐝 𝐚𝐧𝐝 𝐛𝐚𝐥𝐚𝐧𝐜𝐞𝐝 interpretation of scripture.

The idea that some of the Bible’s apocalyptic prophecies were fulfilled during the early days of the Church dates back to the early Church itself; Church Fathers who espoused partial preterist beliefs include Eusebius of Caeserea. St. John Chrysostom interpreted parts of Christ’s Olivet prophecy as referring to the destruction of Jerusalem in 70 AD. The historical written statements of Josephus strongly support partial preterism.

𝐁𝐫𝐢𝐞𝐟𝐥𝐲, 𝐰𝐡𝐲 𝐭𝐡𝐞 𝐏𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐕𝐢𝐞𝐰?

Let us pray for this study in Jesus’ name and acknowledge this as our opening prayer:
  [12] “Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, [13] which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.”
  (1 Corinthians 2:12-13–NASB)

𝐀 𝐜𝐨𝐧𝐜𝐢𝐬𝐞 𝐨𝐯𝐞𝐫𝐯𝐢𝐞𝐰 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐯𝐢𝐞𝐰:
  The view of the Apocalypse, which this study asserts to be true, is that all of the prophecies in the first nineteen chapters, and part of that in the twentieth, has been fulfilled. Furthermore, their fulfillment took place in the lifetime of those to whom John wrote (or shortly thereafter) and not throughout the entire church age. This interpretation, therefore, rejects what are usually termed the “church historical” and “futurist” views. It maintains that the view of Calvin is correct.
  At the base of the book of Revelation is a message of encouragement and exhortation to the churches of Asia Minor in view of portending persecutions of great magnitude. 𝐈𝐭𝐬 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐢𝐞𝐬 𝐛𝐞𝐠𝐢𝐧 𝐰𝐡𝐞𝐫𝐞 𝐃𝐚𝐧𝐢𝐞𝐥 𝐥𝐞𝐟𝐭 𝐨𝐟𝐟. It primarily concerns the fall of the apostate Jewish commonwealth and religious system and the overthrow of the last (or Roman) world-kingdom. John and his readers were living during momentous days. These were the times of the death throes of the greatest religious and political systems the world had ever known.
  The partial preterist view sees the tragedies and destruction reported in Matthew 24 as already fulfilled.
  REDEMPTIVE-HISTORICAL FOCUS: In light of Revelation’s theme, its primary interest is in 𝐫𝐞𝐝𝐞𝐦𝐩𝐭𝐢𝐯𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐫𝐚𝐭𝐡𝐞𝐫 𝐭𝐡𝐚𝐧 secular history-and primarily within the apostolic era. Specifically, John is dramatically presenting the approaching divine judgment soon to befall the Jewish people, their holy city, and their beloved temple. Jerusalem is central to John’s message. He presents his drama in terms of global catastrophe because of the enormous significance of AD 70. The Jewish War was not simply another war among so many that have punctuated human history. It was a conflict that was important in four key areas: Roman imperial history, Jewish religious history, biblical redemptive history, and Christian prophetic history. 𝐉𝐨𝐡𝐧 𝐛𝐫𝐢𝐞𝐟𝐥𝐲 𝐝𝐫𝐚𝐰𝐬 𝐢𝐧 𝐑𝐨𝐦𝐚𝐧 𝐢𝐦𝐩𝐞𝐫𝐢𝐚𝐥 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐬 𝐭𝐡𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐜𝐚𝐥 𝐜𝐨𝐧𝐭𝐞𝐱𝐭 𝐚𝐧𝐝 𝐬𝐞𝐭𝐭𝐢𝐧𝐠 𝐨𝐟 𝐚𝐩𝐨𝐬𝐭𝐨𝐥𝐢𝐜 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐢𝐭𝐲 𝐚𝐧𝐝 𝐚𝐬 𝐫𝐞𝐥𝐞𝐯𝐚𝐧𝐭 𝐭𝐨 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐫𝐞𝐠𝐚𝐫𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐨𝐮𝐭𝐰𝐨𝐫𝐤𝐢𝐧𝐠 𝐨𝐟 𝐛𝐨𝐭𝐡 𝐫𝐞𝐝𝐞𝐦𝐩𝐭𝐢𝐯𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐧𝐝 𝐛𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐲.

Because God’s Word is true, there only can be one possible original meaning for each biblical text. 𝐓𝐡𝐢𝐬 𝐦𝐞𝐚𝐧𝐢𝐧𝐠 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐟𝐨𝐫 𝐮𝐬 𝐚𝐬 𝐢𝐭 𝐰𝐚𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐚𝐮𝐝𝐢𝐞𝐧𝐜𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝𝐬 𝐨𝐟 𝐲𝐞𝐚𝐫𝐬 𝐚𝐠𝐨 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐭𝐫𝐮𝐭𝐡 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐜𝐡𝐚𝐧𝐠𝐞. 𝗢𝘂𝗿 𝗱𝗶𝗳𝗳𝗲𝗿𝗶𝗻𝗴 𝘀𝗲𝘁𝘁𝗶𝗻𝗴𝘀 𝗺𝗮𝘆 𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲 𝗽𝗿𝗲𝗰𝗶𝘀𝗲 𝗮𝗽𝗽𝗹𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝘁𝗼 𝗯𝗲 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝘁, 𝗯𝘂𝘁 𝗻𝗲𝘃𝗲𝗿 𝘁𝗵𝗲 𝘁𝗲𝘅𝘁’𝘀 𝗺𝗲𝗮𝗻𝗶𝗻𝗴. If we want to find the one, true meaning of the text, 𝐰𝐞 𝐦𝐮𝐬𝐭 𝐟𝐨𝐥𝐥𝐨𝐰 𝐭𝐡𝐞 “𝒈𝒓𝒂𝒎𝒎𝒂𝒕𝒊𝒄𝒐-𝒉𝒊𝒔𝒕𝒐𝒓𝒊𝒄𝒂𝒍 𝒎𝒆𝒕𝒉𝒐𝒅.” This hermeneutical approach investigates the original cultural setting of the text and focuses on grammar and syntax in order to understand what the author of the text meant when he wrote to his original audience. Only this method can give us the original meaning of the biblical text. Otherwise, we end up with a dangerous subjectivism that denies truth itself.

It is a fact of history that the city of Jerusalem fell to the Romans in AD 70 (cf. Matt. 22:7, Luke 21:20). At that time the temple—the center of Old Covenant worship—was destroyed as well. The destruction of the temple signaled the definitive end of Old Covenant worship. No longer would God’s people have to make three-times-a-year pilgrimages to the city of Jerusalem to worship God. Now, God’s worship would be decentralized, and the Spirit of Christ would be with his church wherever it assembles (Matt. 18:20, John 16:7, Heb. 10:25). Valid New Covenant worship now takes place the world over, as Christ meets with his church to welcome his people into his presence, give them his blessing, and speak His word to them through the authoritative preaching of his ordained ministers.

The Book of Revelation is considered similar to other letters in the Bible because it begins as a direct message addressed to seven specific churches in Asia Minor, essentially functioning as a letter intended to be read and interpreted by those communities, much like other epistles in the New Testament which were written to specific congregations with particular concerns in mind; however, its unique apocalyptic style and imagery set it apart from most other letters in the Bible. The content of the letters within Revelation often includes both warnings about potential dangers and encouragement to remain faithful through the great tribulation that was “soon” approaching all of Jerusalem.

For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (Matthew 24:21)
  Truly I say to you, all these things will come upon this generation. (Matthew 23:36)
  Truly I say to you, this generation will not pass away until all these things take place. (Matthew 24:34)

John is writing to seven historical churches (Rev 1:4, 11; 2:1–3:22; 22:16), which are experiencing and expecting even more trouble (2:1–3:22). He is currently sharing with those in “tribulation” (1:9), who have witnessed loved ones killed for their faith (2:13) and who are expecting prison (2:10). He expects those very churches to hear (1:3; 22:10) the “revelation [i.e., uncovering of truth]” (1:1) and to heed the things in it (1:3; 22:7). And the reason they must do so is because: the events are near (1:1, 3; 22:6, 10).
  In Revelation 6 the martyrs in heaven plead for God’s righteous vindication: “They cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” They receive heavenly comfort in that “a white robe was given to each of them; and it was said to them that they should rest a little while longer” (6:10–11). Original relevance, then, is the lock and the time-texts, the key for opening Revelation’s heavy door. What clearer terms for contemporary expectation could John use other than those he employs in Revelation 1:1, 3; 22:6, 10 and other places?
  The outline of the book of Revelation spells out the time to which the prophecies of the book pertain. In 1:19, according to Young’s Literal Translation of the Bible, v. 19 reads: ‘Write the things that thou hast seen and the things that are, and the things that are 𝐚𝐛𝐨𝐮𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞 [mello] 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞𝐬𝐞 𝐭𝐡𝐢𝐧𝐠𝐬.” Leading interlinear versions of the N.T. concur.
  This outline covers the three basic sections of the book:

1. 𝐖𝐡𝐚𝐭 𝐉𝐨𝐡𝐧 𝐬𝐚𝐰 (1:1-18): the vision of the risen Christ who has his churches in his hand.
  2. 𝐖𝐡𝐚𝐭 𝐢𝐬 (chapters 2-3): the letters to the seven churches to whom the book was sent, concerning the present state of each.
  3. 𝙒𝙝𝙖𝙩 𝙞𝙨 𝙖𝙗𝙤𝙪𝙩 𝙩𝙤 𝙩𝙖𝙠𝙚 𝙥𝙡𝙖𝙘𝙚 𝙖𝙛𝙩𝙚𝙧 𝙩𝙝𝙚𝙨𝙚 𝙩𝙝𝙞𝙣𝙜𝙨 (chapters 4-22).
  For confirmation of this, note that chapter 4 begins with these words “Come up here and I shall show you what must take place after these things.” 𝑰𝒇 𝒕𝒉𝒆 𝒘𝒉𝒐𝒍𝒆 𝒕𝒉𝒊𝒓𝒅 𝒔𝒆𝒄𝒕𝒊𝒐𝒏 𝒉𝒂𝒔 𝒕𝒐 𝒅𝒐 𝒘𝒊𝒕𝒉 𝒕𝒉𝒊𝒏𝒈𝒔 𝒕𝒉𝒂𝒕 𝒂𝒓𝒆 𝒂𝒃𝒐𝒖𝒕 𝒕𝒐 𝒕𝒂𝒌𝒆 𝒑𝒍𝒂𝒄𝒆, 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐢𝐞𝐬 𝐚𝐫𝐞 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞 𝐟𝐮𝐭𝐮𝐫𝐞.

Seven times (!) in Revelation (twice in the first chapter, five times in the last) it is declared that its prophecies would soon take place. The text of Revelation is bookended, as it were, with these time-indicators, placed right at the beginning, so readers wouldn’t miss them, and again at the end, for emphasis:

“The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place (γενέσθαι ἐν τάχει)” (Rev. 1:1).

“Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near (ὁ γὰρ καιρὸς ἐγγύς)” (Rev. 1:3).

“The Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place (γενέσθαι ἐν τάχει)” (Rev. 22:6).

“Behold, I am coming quickly (ἰδού, ἔρχομαι ταχύ)!” (Rev. 22:7).

“Do not seal the words of the prophecy of this book, for the time is at hand (ὁ καιρὸς ἐγγύς ἐστιν)” (Rev. 22:10).

“And behold, I am coming quickly(Ἰδού, ἔρχομαι ταχύ)” (Rev. 22:12).

“He who testifies to these things says, ‘Surely I am coming quickly(Ναί, ἔρχομαι ταχύ)’ Amen. Even so, come, Lord Jesus!” (Rev. 22:20).

The cumulative force of these words is stunning: “things which must shortly take place . . . the time is near . . . things which must shortly take place . . . behold, I am coming quickly . . . the time is at hand . . . behold, I am coming quickly . . . surely I am coming quickly.” With these clear time indicators, how can anyone conclude that the events prophesied in Revelation would not happen till 2,000 or more years later? Here are short-term prophecies that powerfully demonstrate that the Lord Jesus is indeed the true prophet; his short-term prophecies were fulfilled to the letter; surely his long-term prophecies concerning the catching up of the church (1 Thess. 4:17), the Second Coming (John 14:3) and the final judgment (Matt. 25:32) will be fulfilled as well.

In Revelation, Jesus is depicted as “𝒄𝒐𝒎𝒊𝒏𝒈 𝒘𝒊𝒕𝒉 𝒕𝒉𝒆 𝒄𝒍𝒐𝒖𝒅𝒔” to judge unfaithful Jerusalem, at the hands of Rome in AD70—playing the role the Babylonian army did back in 587BC.

Again, 𝐰𝐡𝐚𝐭’𝐬 𝐭𝐡𝐞 𝐩𝐨𝐢𝐧𝐭 𝐨𝐟 𝐚𝐝𝐝𝐫𝐞𝐬𝐬𝐢𝐧𝐠 𝐬𝐮𝐜𝐡 𝐚𝐧 𝐚𝐩𝐨𝐜𝐚𝐥𝐲𝐩𝐬𝐞 𝐭𝐨 𝐚 𝐟𝐢𝐫𝐬𝐭 𝐜𝐞𝐧𝐭𝐮𝐫𝐲 𝐚𝐮𝐝𝐢𝐞𝐧𝐜𝐞 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐯𝐞 𝐧𝐨 𝐡𝐨𝐩𝐞 𝐨𝐟 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐞𝐯𝐞𝐧𝐭𝐬 𝐚𝐬 𝐨𝐜𝐜𝐮𝐫𝐫𝐢𝐧𝐠 𝐚𝐧𝐝 𝐚𝐟𝐟𝐞𝐜𝐭𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐥𝐢𝐯𝐞𝐬 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐢𝐭 𝐫𝐞𝐟𝐞𝐫𝐬?