Preterism Outline Part 3

Website: Studying the Word of God Authors: Brian K. McPherson and Scott McPherson Web Address (URL): biblestudying.net

Preterism Outline – Part 3

Additional Issues (continued)

XI. “Behold I come quickly” XII. “Things Which Must Shortly Come to Pass” A. Revelation 1:1 and 22:6 1. Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2. Revelation 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. B. Preterists: Revelation 1:1 and 22:6 indicate that Jesus’ return would happen within a short while after his first coming. C. Refutation: 1. even if the phrase “shortly come to pass” indicates that these events, including Jesus return would happen a short while after Jesus’ first coming does this indicate a 1st century return? No. a. the question is “short” in whose timing God’s or man’s? b. Psalms 90:4 compares a day of God’s timing: i. a thousand years ii. a watch in the night c. NT passages pick up on Psalm 90’s indication of God’s timing and apply them to Jesus’ return i. 2 Peter 3:4, 8-9 speaking of the timing of Jesus’ return applies i. and ii. From Psalms 90:4 ii. Luke 12:37-40 speaking of the timing of Jesus’ return applies iii. of Psalm 90:4 (a thief coming in the night in the 2nd or 3rd watch) iii. Luke 10:33-35 – the parable of the Good Samaritan – the Good Samaritan (could be Jesus) gives the innkeeper two denarion – (two days wages according to Strong’s #1220 and Matthew 20:2, 9) to take care of the man he has saved on the road d. CONCLUSION: - a 2000 year theme emerges regarding when Jesus might return a. a day is as a thousand years, a thousand years as a day b. the Samaritan pays the innkeeper 2 days (2000 years) worth to take care of the man he found on the road c. a thousand years are compared to a watch in the night d. Jesus return is said to come in the 2nd or 3rd watch of the night – sometime around 2000 years

1 e. Perhaps this is why the NT speaks of us being in the last days – this could mean the last 2 days or 2000 years of a longer program – in some schools of thought, including ancient Jewish and early orthodox Christians human history proceeding the Messiah’s 1000 reign would last 6000 years for a total of 7000 years paralleling the creation week of 6 days or work and 1 day of rest = 7 days total 2. the phrase “shortly come to pass” is more likely to indicate the rate at which something will occur rather than how soon it will occur a. related Greek words used in the NT to indicate a quick rate of occurrence 1. Revelation 1:1 and 22:6 –“shortly come to pass” Luke 18:8 – “he will avenge them speedily…when the Son of man cometh will he find faith on the earth?” Acts 22:18 – “make haste, and get thee quickly out of Jerusalem” - 5034 tachos takh'-os from the same as 5036; ; n n AV-shortly + 1722 4, quickly + 1722 2, speedily + 1722 1; 7 1) quickness, speed En tachos is part of a family of Greek words derived from the root word "tachus." 2. 5036 tachus takh-oos' of uncertain affinity; ; adj AV-swift 1; 1 1) quick, fleet, speedy 3. Luke 16:6 – “sit down quickly” 1 Timothy 5:22 – “lay hands suddenly on no man” - 5030 tacheos takh-eh'-oce from 5036; ; adv AV-shortly 4, quickly 2, soon 2, hastily 1, suddenly 1; 10 1) quickly, shortly 4. John 13:27 – “that thou doest, do quickly” - 5032 tachion takh'-ee-on neuter singular of the comparative of 5036 (as adverb); ; adv AV-shortly 2, quickly 1, outrun + 4390 1, the sooner 1; 5 1) more swiftly, more quickly 5. John 11:29 – “she arose quickly” - 5035 tachu takh-oo' neuter singular of 5036 (as adverb); ; adv AV-quickly 12, lightly 1; 13 1) quickly, speedily (without delay) b. events preceeding Jesus’ return are described as occurring with a quick rate of occurrence (3 1/2 years)

2 1. Daniel 12:7, 11-12 – “a time, times, and half a time,” “1290 days,” “1335 days” 2. Revelation 11:2 – “forty two months” 3. Revelation 12:14 – “a time, times, and half a time” 4. Matthew 24:22 – “for the elect’s sake…he hath shortened the days” 5. Mark 13:20 – “for the elect’s sake…he hath shortened the days” 6. Revelation 17:10 – “he [the beast, the antichrist] must continue a short space of time (3641)” 7. Revelation 12:12 – “the devil is come down unto you…he knoweth that he hath but a short time (3641)” - Strong’s #3641 – 3641 oligos ol-ee'-gos of uncertain affinity; TDNT-5:171,682; adj AV-few 14, (a) little 7, small 5, few things 4, almost + 1722 2, a while 2, misc 9; 43 1) little, small, few 1a) of number: multitude, quantity, or size 1b) of time: short 1c) of degree or intensity: light, slight c. Jesus indicates that knowing the shortness of the amount of time of the tribulation will be a great comfort to God’s people (1 Thessalonians 4 and 1 Corinthians 15 promise that some of the elect will survive and not taste death) D. CONCLUSION: NT phrases indicate that the events culminating in Jesus’ return will take place at a quick rate over a short period of time NOT that they will take place in a short period of time after his first coming.

XIII. When was Revelation Written – A Problem for Preterists A. Dating the Book of Revelation 1. Irenaeus' work, Against Heresies, Book 5, Chp. 30, written in the mid to late 100's AD provides the date for when Revelation was seen by John the Apostle 2. “We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is” 3. The date is derived because Irenaeus places the seeing of the vision “towards the end of Domitian’s reign”

3 4. Domitian reigned between 81-96 AD, so “toward the end of Domitian’s reign would be nearer to 96 AD or the early to mid 90’s AD 5. Obviously, if the Book of Revelation depicts a yet future second coming of Christ in the 90’s AD then any possibility of a 70 AD return of Christ as suggested by Preterists is completely destroyed B. Preterists: The Book of Revelation was not written in the 90’s AD, but before 70 AD 1. Preterists reconsider what Irenaeus’ was indicating by the phrase "that was seen" – and demand that “that” which “was seen” toward the end of Domitian’s reign was NOT the vision itself, but John the Apostle 2. Preterists then insist that though John the Apostle was seen in the 90’s AD that the vision was actually seen much earlier, over two decades earlier, sometime before 70 AD 3. Thus, Preterist claim, since the vision was seen before 70 AD and not afterwards in the 90’s AD, Jesus did return in 70 AD as they have suggested all along 4. NOTE: Preterists re-interpretation of Irenaeus’ does not dispute the historical accuracy of Irenaeus’ statement, but only questions scholars’ understanding of what Irenaeus was referring to. C. Refutation: 1. Preterists re-interpretation of Irenaeus’ is an Ad hoc solution that is predicated upon circular reasoning and the need to avoid any post 70 AD date of Revelation a. Instead of testing their conclusion against the evidence (in this case when Revelation was written) Preterists throw out the evidence because it disagrees with their conclusion b. Since a Preterist re-interpretation of Irenaeus’ statement removes any indication of when Revelation might have been written it cannot be supported by any historical testimony and therefore Preterists’ insistence that Revelation must have been written before 70 AD is completely baseless - if we have no indication of when the vision was seen why assume it was seen in the 60’s AD (or earlier) – with no means of dating it there is no reason to object to a 70’s, 80’s, or even 90’s AD dating c. There is no textual reason to re-interpret Irenaeus’ statement, the Preterist reinterpretation is generated solely out of a need to avoid a post-70 AD origin of Revelation at all costs in order to prevent the demise of their eschatology – in other words, Preterist do not have any reason which would compel them to reinterpret Irenaeus’ statement other than the fact that the traditional interpretation invalidates their position d. Preterist must challenge the traditional dating of Revelation in order to preserve their theory therefore their re-interpretation of Irenaeus’ statements CANNOT be and IS NOT offered out of

4 an unbiased and objective criticism, but is instead required by an inherent bias to preserve their eschatology - on the other hand, FUTURIST eschatology does not depend in any way upon the date of Revelation, but can be sustained with a 60’s, 70’s, 80’s, or 90’s dating, therefore, Futurists are free to be completely unbiased and objective in interpreting Irenaeus’ statements and dating Revelation 2. Textual cues from Irenaeus’ statement indicate heavily that the “that” which “was seen” “toward the end of Domitian’s reign” in the 90’s AD was, in fact, the vision and NOT John himself a. What is grammatically indicated by Irenaeus’ use of the pronoun “that”? i. Pronoun Usage 1. When used in a sentence pronouns usually describe the nearest previously used noun – otherwise there can be confusion as to what one is referring to 2. In this case the nearest previous noun is “the vision” NOT “him” who beheld the vision 3. if Irenaeus’ meant to refer back to “him” who beheld the vision, he would have re-used the pronoun “him” so that the reader would understand exactly what he was saying was “seen” – to assume that Irenaeus did otherwise and referred to “him” instead by the pronoun “that” is to call Irenaeus a poor and inarticulate writer ii. Personal and Impersonal Pronouns 1. The use of the impersonal pronoun “that” is more appropriately used to refer to a thing and not a person – such as a vision 2. On the other hand personal pronouns are used to refer to persons – in this case Irenaeus has used the personal pronouns “him” and “he” to refer to John the Apostle in the sentences before and after his use of the impersonal pronoun “that” 3. It is more reasonable therefore, given the context, to conclude that Irenaeus would have used the personal pronoun “he” instead of the impersonal pronoun “that” if he had meant to indicate that it was John the Apostle which was seen (as he does in the sentences before and after his use of the pronoun “that”) 4. Irenaeus’ use of the impersonal pronoun “that” instead of the personal pronoun “he,” which he

5 has used both before and afterwards to refer to John, indicates that by “that” Irenaeus was not referring to a person, but a thing – the vision ii. Something which “was seen” 1. Irenaeus’ describes “that” as something that was “seen” 2. In the previous sentence Irenaeus has just pointed out that the vision was “beheld” or “seen” by John the Apostle 3. also visions in general are by definition things which are “seen” 4. From the context, the nature of a vision, and Irenaeus’ previous description of the vision, one sentence earlier as “beheld” which means to “be seen” we must conclude that the “that” which “was seen” was the “vision” which was “beheld” and NOT John the Apostle who “beheld the vision” 3. The Preterist scenario leads to absurd conclusions: i. The Preterist scenario: 1. John was a witness and disciple of Jesus during Jesus' life on earth. 2. John understood that Jesus would return in his lifetime from what Jesus taught him regarding his return. This information he effectively taught to the Church of his day. 3. God used John to record and instruct the church with regard to the teachings of Jesus' through his own ministry and through the writing of one Gospel, and three epistles. 4. God revealed to John a vision of Christ's return in the 60's AD. 5. John witnessed and lived through the fulfillment of Jesus' revelation, prophecy and teaching regarding his return when these events occurred in 70 AD. 6. (Here's where we see the breakdown in plausibility.) - John lived for another 25 years or so after his "apocalyptic vision" was fulfilled and Jesus returned in 70 AD. 7. During these 25 years after Jesus return, John (the writer of one Gospel, three epistles, and recorder of "the apocalyptic vision" describing Jesus' return), did not manage to successfully communicate the fact that his "apocalyptic

6 vision" had been fulfilled 25 years earlier in 70 AD. 8. (By extension) Either God chose not to use John to inform the Church that Jesus' second coming and the apocalyptic vision were fulfilled in 70 AD, or God did chose to use John in this way but for one reason or another John did not accomplish that mission. ii. Absurd Conclusion: 1. Based on the above Preterist scenario and the fact that all orthodox church writers and scholars for at least two centuries after 70 AD upheld a Futurist view of eschatology, one of the four highly unreasonable conclusions must be drawn regarding John, the church, and Jesus' return in 70 AD. a. John DID NOT understand that his "apocalyptic vision" had been fulfilled in 70 AD and so did not teach this to the church. b. John DID understand that his "apocalyptic vision" had been fulfilled in 70 AD yet chose not to teach this to the church. c. John DID understand that his "apocalyptic vision" had been fulfilled in 70 AD and attempted to teach this to the church, but was completely ineffective and wholly failed in this task. d. John did understand that his "apocalyptic vision" had been fulfilled in 70 AD and effectively taught this to the church only to have his teaching on the matter universally rejected by the church. 4. Irenaeus’ purpose in citing John i. Irenaeus’ cites John in order to explain why the name of the Antichrist WAS NOT known in his day (120-202 AD) ii. Under a Preterist scenario John lived over 2 decades after the suicide of the Antichrist, Nero in 68 AD and yet Irenaeus’ states that they did not know the name of the Antichrist nearly 100 years later and uses the fact that John did not identify the Antichrist by name as an explanation for why they did not know in his time as he presents a FUTURIST expectation of for Jesus return.

7 D. CONCLUSIONS: 1. Preterism must be rejected because Revelation was written in the 90’s AD describes a yet future occurrence of events that Preterists claim occurred over 20 years earlier, this is because: i. There is no reason to reconsider the traditional date of revelation unless one has a predisposed bias ii. Textual cues from Irenaeus’ demonstrate clearly that he was indicating that “that” which “was seen” was the VISION itself and NOT John the Apostle iii. The Preterist interpretation requires an absurd understanding of church history and Irenaeus’ intentions in discussing John’ apocalyptic vision

XIV. A Throne of His Own A. Luke 19:12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. B. Preterists: a. At the cross Jesus began ruling on his throne. b. Jesus is presently ruling on his throne. C. Refutation: a. Jesus is not sitting on his throne i. Jesus’ throne and the Father’s throne are distinct from one another 1. Revelation 3:21 To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. 2. Revelation 12:5 She gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne. ii. God the Father's throne is (currently) in heaven and the earth is his footstool. 1. Isaiah 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool. 2. Mat 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 3. Act 7:49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? iii. Jesus is seated at the right hand of God’s throne in heaven. 1. Psalm 110:1 The LORD says to my Lord: "Sit at my right hand until I make your enemies a footstool for your feet." 2 The LORD will extend your mighty

8 scepter from Zion; you will rule in the midst of your enemies. 3 Your troops will be willing on your day of battle. Arrayed in holy majesty, from the womb of the dawn you will receive the dew of your youth. 4 The LORD has sworn and will not change his mind: "You are a priest forever, in the order of Melchizedek." 5 The Lord is at your right hand; he will crush kings on the day of his wrath. 6 He will judge the nations, heaping up the dead and crushing the rulers of the whole earth. 7 He will drink from a brook beside the way; therefore he will lift up his head. 2. Acts 2:34 For David did not ascend to heaven, and yet he said, "The Lord said to my Lord: 'Sit at my right hand 35 until I make your enemies a footstool for your feet.'" 36 Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ. 3. Acts 7:55 But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 "Look," he said, "I see heaven open and the Son of Man standing at the right hand of God." a. (NOTE: Jesus is standing and not sitting as Stephen is martyred by stoning.) 4. Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; iv. Jesus will remain at the right hand of God until his enemies are made his footstool. 1. NOTE: The use of the word footstool with regard to Jesus' reigning. (The first passage from Hebrews incorporates a quote from Psalm 8.) 2. Hebrews 10:12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. 13 Since that time he waits for his enemies to be made his footstool. 3. Psalm 110:1 The LORD says to my Lord: "Sit at my right hand until I make your enemies a footstool for your feet." 4. Luke 20:42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool.

9 5. From these verses we also see how Jesus’ enemies being made his footstool relates and supports our position that Jesus' throne and rule are on earth, God's footstool, as God the Father (currently) rules from his throne in heaven v. There was a space of time between the cross and at least the writing of Hebrews when all things were not subject to Jesus 1. Hebrews 2:6 But there is a place where someone has testified: "What is man that you are mindful of him, the son of man that you care for him? 7 You made him a little lower than the angels; you crowned him with glory and honor 8 and put everything under his feet." In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him. 9 But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. vi. What kinds of characteristics or events are portrayed in the Bible as marking Jesus’ sitting on his throne? 1. The onset of Jesus reign is described with language that is very similar to Ezekiel, Zechariah, Matthew, and Revelation's descriptions of the day of God's wrath at the Battle of Armageddon. (Psalms 110:2-7) 2. Jesus sitting on his throne is associated with his coming in glory a. Matthew 19:28 Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. b. Matthew 25:31 "When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory." c. Luke 20:42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. i. NOTE: It would not be far fetched to assert here that some aspect of the glory of both God and Jesus is in their ruling on their respective thrones, God in heaven and Jesus on earth. This idea is supported by both Jesus' association of

10 his coming to reign on earth with his coming in glory and his glorious throne. It is further supported by his describing this glory as heavenly, thus comparing his rule on earth to his Father's rule in heaven, which draws parallels to the Lord's Prayer in Matthew 6:10 and Luke 11:2. vii. Jesus throne will be an earthly rule, from earth, on earth, over the earth (just the kingdom’s his rule replaces were) 1. Daniel 2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 2. Daniel 7:12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 3. Daniel 7: 22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom…27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. 4. Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. viii. Jesus is in heaven, not on earth until the time comes for the restoration of all things. Again this sounds like post- Armageddon language. 1. Acts 3:19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the

11 Christ, who has been appointed for you--even Jesus. 21 He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. 2. Revelation 12:5 She gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne. a. We should also note that Jesus' rule is placed in the future at the time when Revelation was written, but his being snatched up to God's throne is placed in the past ix. Jesus' will rule over the nations is characterized as ruling “with an iron scepter” - absolute 1. Daniel 2:45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; 2. Revelation 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 3. Revelation 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 4. Revelation 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. D. CONCLUSIONS: 1. The Father's throne and Jesus' throne are two separate things. 2. Jesus' throne is on earth and his glory is somehow in part associated with this. 3. Father's throne is in heaven (for now) with the angels. 4. There is a time when all things are not subject to Jesus. At the least this period spanned decades from Jesus' ascension in 33 A.D. until Hebrews and Revelation were written. We would submit that it continues today, see points 5-7. 5. Neither at the cross, the resurrection, the ascension, nor anytime between then and when Revelation was recorded by John did Jesus sit on his throne, rather he sat on the Father's throne. 6. Jesus sits at the right hand of God the Father's throne until all things (on earth) are made compliant or subject to this authority (a footstool for his feet.)

12 7. From the scripture, there is no record of Jesus’ enemies being made his footstool (completely compliant/subject to his rule) or his sitting on his own throne, etc. until the Book of Revelation. 8. We cannot separate the simultaneous occurrence of Jesus' sitting on his own throne and all things (on earth) being in complete subjection to him. 9. Since we do not currently see all things in subjection to Jesus, then Jesus is not on his throne. 10. Jesus will begin his reign on earth, on his throne, and come in glory with the making of his enemies as his footstool at the Battle of Armageddon. 11. At the end of Jesus' millennial rule death will be destroyed by the resurrection of the wicked. After this time Jesus will hand the kingdom over to the Father and then will come the new heavens and new earth and the old heavens and earth will pass away. God's dwelling will be among men. This is supported by 1 Corinthians 15 and Revelation 20- 21.