Is partial preterism biblical?

Response

Preterism is an eschatological perspective that suggests the prophecies concerning the “end times” in the Bible have already come to pass. Therefore, when we study what the Bible reveals about the tribulation, we are essentially examining historical events. Preterism is commonly categorized into two groups: full (or consistent) preterism and partial preterism. Full preterism takes an extreme stance, asserting that all biblical prophecies have been fulfilled in some manner. On the other hand, partial preterists adopt a more moderate position, with many of them viewing full preterists as promoting heretical beliefs.

Adherents of partial preterism argue that the predictions found in Daniel, Matthew 24, and Revelation (excluding the final two or three chapters) have already been realized, with these events taking place no later than the first century AD. According to partial preterism, concepts such as the rapture, the tribulation, and the Antichrist actually pertain to the fall of Jerusalem in AD 70 and the actions of the Roman emperor Titus. While partial preterists anticipate the return of Christ to earth, a future resurrection, and judgment, they do not advocate for a millennial kingdom or the inclusion of Israel as a nation in God’s forthcoming plan. From the perspective of partial preterists, the Bible’s mentions of “the last days” signify the conclusion of the Old Jewish Covenant, not the final days of the earth itself.

To uphold their viewpoint, partial preterists assert that the book of Revelation was scribed early (prior to AD 70). Additionally, they must employ an inconsistent hermeneutic when interpreting prophetic texts. According to the preterist understanding of the end times, chapters 6–18 of Revelation are symbolically rich and do not depict literal occurrences. As the devastation of Jerusalem did not encompass the complete annihilation of marine life, “And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the”

Sea. », (Revelation 16:3) or agonizing darkness (verse 10), these judgments are interpreted by the preterist as purely allegorical. However, according to preterists, chapter 19 is to be understood literally—Jesus Christ will physically return. But chapter 20 is again interpreted allegorically by preterists, while chapters 21—22 are understood literally, at least in part, in that there will truly be a new heaven and new earth.

No one denies that Revelation contains amazing and sometimes confusing visions. No one denies that Revelation describes many things figuratively—that’s the nature of apocalyptic literature. However, to arbitrarily deny the literal nature of select portions of Revelation is to destroy the basis of interpreting any of the book literally. If the plagues, witnesses, beast, false prophet, millennial kingdom, etc., are all allegorical, then on what basis do we claim that the second coming of Christ and the new earth are literal? That is the failure of preterism—it leaves the interpretation of Revelation to the opinions of the interpreter.

Those who hold to partial preterism also do not read Matthew 24 in a literal sense. Christ spoke of the destruction of the temple «And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. », (Matthew 24:2). But much of what He described did not occur in AD 70. Christ speaks of that future time as one of “great distress, unequaled from the beginning of the world until now—and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened” (Matthew 24:21-22). Surely, this cannot b

The events of AD 70 can be applied to. There have been worse times in the history of the world since then.

The Lord also says, “Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken. At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory” (Matthew 24:29-30). For the events of these two verses to have already occurred, Jesus Christ must have returned bodily in AD 70—but He did not. The partial preterist believes that these verses do not refer to a bodily return of Christ but to an appearing of His judgment. However, this is not what a normal, literal reading of the text would lead anyone to believe. It is the “Son of Man” whom people see, not just His judgment.

Partial preterists also appeal to Matthew 24:34 where Jesus speaks of “this generation.” They say that Christ was referring to those living at the time He spoke the words recorded in that chapter; thus, the tribulation had to occur within about 40 years of His statement. However, we believe that Jesus was not referring to the people of His day but to the generation who would witness the events recorded in Matthew 24:15–31. That future generation will witness all of the swiftly moving events of the last days, including Christ’s bodily return (verses 29–30).

The partial preterist viewpoint leads to a belief in amillenialism (or post-millenialism) and is associated with covenant theology. Of course, it rejects dispensationalism. But its main problem is its inconsistent hermeneutic and its allegorizing of many biblical prophecies that are better understood literally. While partial preterism is within the scope of orthodoxy, it is not the majority view among Christians today.