Preterist interpretation of the Olivet Discourse DOMINATES Church History

[Victor]

The following text comes from Preterism.com: An Introduction to Preterism.

Escathology in Church History

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. (...) 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 Iraeneus (who relied upon Papias alone for his Chiliasm, according to Eusebius), Christians have the tendency to think that all early writers were Chialists 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.

[Rose]

The following text comes from Preterism.com: An Introduction to Preterism.

Escathology in Church History

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. (...) 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 Iraeneus (who relied upon Papias alone for his Chiliasm, according to Eusebius), Christians have the tendency to think that all early writers were Chialists 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.

Thanks Victor, for the great article of support....

Does it not stand to reason that the fulfillment of the prophetic words of Jesus in the Olivet Discourse, of the destruction of the very "type" (Temple, God's dwelling place on earth) that the Church replaced, would serve as proof positive of who Jesus was....the Son of God, thus giving strength to the spreading of the Gospel which otherwise could have very well died out.

The witness of Scripture through prophetic fulfillment is all we have to declare the validity of the Bible, and what greater witness is there than for the Capstone of the Bible (book of Revelation) to proclaim ALL IS FULFILLED, and have that confirmed by history.

Rose

[Richard Amiel McGough]

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.

Tremendous article Victor! Thanks for posting this resource.

Your final comment about "the irresponsible statements of many contemporary teachers" is extremely significant. False teachers have corrupted the minds of Christ's sheep to such an extent that they are now incapable of understanding the most simple, plain, and direct statements of Holy Scripture. This is a crime of immeasurable proportions.

The fulfillment of the Olivet Discourse is the greatest single proof of the divine origin and prophetic truth of the Holy Bible. Here is the introduction to the preface to an excellent dissertation by Peter Holford (1805) on this fundamental fact:


THE DESTRUCTION OF JERUSALEM

An Absolute and Irresistible

PROOF OF THE DIVINE ORIGIN OF CHRISTIANITY

Including a narrative of the calamities which befel the Jews
so far as they tend to verify our Lord's predictions relative to that event.

By George Peter Holford
(Written in 1805)

"I consider the Prophecy relative to the destruction of the Jewish nation, if there were nothing else to support Christianity, as absolutely irresistible." --Mr. Erskine's Speech, at the Trial of Williams, for publishing Paine's Age of Reason

PREFACE
History records few events more generally interesting than the destruction of Jerusalem, and the subversion of the Jewish state, by the arms of the Romans. -- Their intimate connexion with the dissolution of the Levitical economy, and the establishment of Christianity in the world; the striking verification which they afford of so many of the prophecies, both of the Old and New Testament, and the powerful arguments of the divine authority of the Scriptures which are thence derived; the solemn warnings and admonitions which they hold out to all nations, but especially such as are favoured with the light and blessings of REVELATION; together with the impressive and terrific grandeur of the events themselves--are circumstances which must always insure to the subject of the following pages more than ordinary degrees of interest and importance. Many eminent and learned men have employed their pens in the illustration of it; but the fruits of their labours are, for the most part, contained in large and expensive works, out of the reach of numbers, to whom the discussion might prove equally interesting and improving. For the use and gratification of such, the present Treatise, in a more accessible and familiar form, is diffidently offered to the public. In order that it might be better adapted for the general reader, critical inquiries and tedious details are equally avoided; but it has been the care of the writer not to omit any important fact or argument that, in his opinion, tended to elucidate the subject. Countenanced by the example of many respectable names, he has ventured to introduce the extraordinary prodigies, which, according to Josephus, preceded the destruction of the Holy City. He has also added a few sentences in their defense, but he does not intend thereby to express his unqualified admission of their genuineness.

[Victor]

False teachers have corrupted the minds of Christ's sheep to such an extent that they are now incapable of understanding the most simple, plain, and direct statements of Holy Scripture. This is a crime of immeasurable proportions.

Very well stated!

It is amazing how a person can miss the obvious meaning of some Bible passages! It amounts to saying that God didn't mean what He said!

[basilfo]

Another very good resource showing preterist eschatology throughout early church history is Gary DeMar's new book:

The Early Church, and the End of the World
by Gary Demar and Francis X. Gumerlock

It's a quick read (180 pgs) and loaded with preterist quotations from many Early Church Fathers. Good addition to the library.

One take away from the book is that church history, contrary to many futurist's claims, DOES NOT show a unified (let alone pre-trib rapture or premil dispensational) eschatological position. They were all over the map.

Dave

[Richard Amiel McGough]

Another very good resource showing preterist eschatology throughout early church history is Gary DeMar's new book:

The Early Church, and the End of the World
by Gary Demar and Francis X. Gumerlock

It's a quick read (180 pgs) and loaded with preterist quotations from many Early Church Fathers. Good addition to the library.

One take away from the book is that church history, contrary to many futurist's claims, DOES NOT show a unified (let alone pre-trib rapture or premil dispensational) eschatological position. They were all over the map.

Dave

Great! Thanks for the resource. I'll be adding it to my library. I was very impressed (in general) with his Last Days Madness.

[CWH]

Very well stated!

It is amazing how a person can miss the obvious meaning of some Bible passages! It amounts to saying that God didn't mean what He said!

It is also amazing too how a person can miss the obvious meaning of the millennium, a 1,000 year period prior to the new heaven and the new earth, to mean a 40 year period ending in AD 70, so that it fits into their AD 70 doctrine! It amounts to saying that God didn't mean what He said. A millennium is a millennium is a millennium is a thousand years, nothing more, nothing less.

Many Blessings.

[Richard Amiel McGough]

It is also amazing too how a person can miss the obvious meaning of the millennium, a 1,000 year period prior to the new heaven and the new earth, to mean a 40 year period ending in AD 70, so that it fits into their AD 70 doctrine! It amounts to saying that God didn't mean what He said. A millennium is a millennium is a millennium is a thousand years, nothing more, nothing less.

Many Blessings.

Hey there Cheow!

Your assertion that the "thousand years" of Revelation 20 means "a thousand years, nothing more, nothing less" directly contradicts the Word of God:

2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

Here we see Scripture itself teaching us that "a thousand years" can be a symbol of a single day. And in this context, that "single day" is directly associated with the "day of the Lord:"

2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 ¶ But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

Thus we see that Scripture associates the "day of the Lord" with a "thousand years" and the appearance of the "new heavens and new earth" here in 2 Peter. And we see the same associate in one and only one other passage of Scripture, namely Revelation 20. This follows the divine pattern that God has taught us throughout the rest of the Bible, namely, that we understand one passage by comparing it with another. We are not free to just make up whatever interpretation fits our preconceptions. Case in point - Revelation 20 says nothing about a "millennium" in which Christ will rule on earth. That idea is entirely foreign to Scripture.

All the best,

Richard

[Rose]

It is also amazing too how a person can miss the obvious meaning of the millennium, a 1,000 year period prior to the new heaven and the new earth, to mean a 40 year period ending in AD 70, so that it fits into their AD 70 doctrine! It amounts to saying that God didn't mean what He said. A millennium is a millennium is a millennium is a thousand years, nothing more, nothing less.

Many Blessings.

Psalm 90:4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.


Rose

[CWH]

Where in the Bible did it states that the millennium means 40 years. It doesn't make sense of the word....need a dictionary?

RAM, your assertion that a millennium means 40 years directly contradicts the Word of God:

2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 ¶ But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

Taking the words, "one day is with the Lord as a thousand years[/B], and a thousand years as one day." doesn't say it means 40 years. What it probably says is that God could condense time for one day to last one thousand years and one thousand years to condense into one day. It's like saying, "Richard, one hour to me is like one day (meaning time passed very slowly) and one day to me is like one hour (meaning time passed very fast). Does it means any sense to you if we interpret, "one day is with the Lord as a thousand years[/B], and a thousand years as one day" as "one day to the Lord is a long time and a long time is like one day". Even if we take 1 day equals to 1 years in interpretation, 40 years i.e. 14600 days (40 X 365) is equals to 14,600 years!

As for Psalm 90:4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. What it means is that a thousand years to the Lord is very fast, like what human equates to one day past.

BTW usually the Bible will tell us to interpret using one day equals to one year or week equals to one year such as in Daniel 490 weeks, never, I repeat NEVER 1,000 years (millennium) to be interpreted as 40 years.

Or can I say the 40 years to AD 70 should be interpreted as 40 days or 1600 days (40 X 40 = about 5 years) to AD 70?:

Numbers 14:34
For forty years—one year for each of the forty days you explored the land—you will suffer for your sins and know what it is like to have me against you.'

Many Blessings.