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FUTURISM,
FIGURATIVE PRETERISM
and LITERAL PRETERISM
By
Walt Hibbard
With the growing trend among students and scholars
of the prophetic scriptures to begin to recognize the importance of the “time statements” that Jesus made about
His Second Coming, more and more Christian people are sensing a change of focus in Bible study. Virtually all of these people were originally taught an interpretative methodology that assigned “end
time events” to a time span in their future. It has been only in comparatively
recent years that God has seen fit to open many people’s eyes to the certainty that Bible prophecy had already been
fulfilled before the end of the first century A.D. This discovery has crossed
denominational lines into nearly every camp of believers.
Students and scholars, who have been privileged
to gain a better understanding of Bible prophecy in this way, call themselves “preterists,” certainly not a term
often heard in conversations over the breakfast table. This past fulfillment
understanding has opened up a whole new world of Bible study and given preterists a burden to share their new findings with
other Christian people, who, like themselves, have been deceived by well-meaning, but mistaken, pastors, teachers and spiritual
leaders.
DOUBLE FULFILLMENT IDEA
While sharing their new-found excitement with
others, often in reply a rather strange voice of assent is heard from people known to be staunch futurists. This unexpected response takes the shape of saying that, “Sure, I believe that Jesus came back in
the first century at the time Jerusalem was destroyed, but I also believe that His real and final Coming
will happen at the end of the world.” How should a preterist respond to
this “double fulfillment” idea?
As with all theological views, the responder
must be asked to support his belief with scripture. Where are the verses that
unmistakably teach that the great and final redemptive events, the Second Coming, the Resurrection of the Dead, and the Judgment,
would occur beyond the bounds of the first century A.D.? This writer, since being
given “new eyes to see,” has not been able to find any prophetic verses
that speak of future fulfillment that are not better understood as applying to the time of God’s judgment on Jerusalem
at A.D. 70. In fact, in Hebrews 9:28 we read,
…Christ shall
appear a second time without sin to those expecting Him for salvation” (LITV).
There is no mention whatsoever of a third coming.
Those who hold to the “double fulfillment” idea fail to acknowledge that Christ at His Second Coming accomplished
everything in His Messianic ministry that had not previously been fulfilled. What
possible need would there be, therefore, to have a third coming?
The “double fulfillment” concept,
which renders any and all time statements virtually meaningless, could also be applied, for the sake of consistency, to not
only the last great redemptive events, but also to other one time events such as the Crucifixion, the Resurrection, the Judgment,
and the pouring out of the Holy Spirit on the Day of Pentecost. Why not also
expect, like many dispensationalists, a rebuilt temple in Jerusalem
with animal sacrifices to be re-instituted in a so-called future millennium?
No, “double fulfillment” is not the
answer. Rather, it is a futile attempt to explain away or side step the powerful
impact of the New Testament’s time statements, both those of Jesus as well as those written by His apostles. Futurism, in any form, fails to meet the scriptural test, and therefore fails miserably.
OTHER PARTIAL PRETERIST
IDEAS
Let’s be sure we understand that the A.D.
70 climax marked the end of the Old Covenant order which began to wind down by A.D. 30 and came to a gigantic and catastrophic
end by A.D. 70. The author of Hebrews, prior to that event, informed his readers
that the New Covenant which began to build up during Christ’s earthly ministry,
…has made the
first old. And the thing being made old and growing aged is near disappearing (Heb. 8:13 LITV).
The Old Covenant, therefore, had not completely disappeared at the time Hebrews was written, but very soon afterwards.
In just a matter of only a few years, it did disappear completely as the Temple,
that great center of worship, was demolished, and all genealogical records were destroyed, and the animal sacrifices came
to a screeching halt.
The Hebrews writer’s burden was to show
“how much superior” the New Covenant was compared to the Old Covenant which it would replace. The entire order of things would change and pain, misery and even death itself would be conquered. Those believers in Christ in that first century would find themselves securely anchored
in the New Covenant as the Apostle Paul stated:
So that if anyone
is in Christ, he is a new creation; old things have passed away; behold, all things have become new II Cor. 5:17 (LITV).
Other Bible students, including many renowned
scholars within their ranks, while embracing many aspects of preterism like the fulfillment of the Great Tribulation, still
cling to the idea that there is not sufficient evidence to conclude that the Rapture, the Resurrection of the Dead, and the
Judgment also took place at the same time. These scholars rely heavily on the
ancient creeds of the church for support of their view, and gain considerable help from these sources to that end. However, as they seek to find scriptural support for their position, the relevant passages turn out to
be very few and far between. What is even more tragic for this viewpoint is the
alarmingly weak exegesis they provide to postpone these verses past the first century, often abandoning the sound preterist
interpretative principles that have been their hallmark in becoming “partial preterists” in the first place. One example from among a number of similar examples is the classic Rapture passage
in I Thessalonians:
For we say this to you in the Word
of the Lord, that we the living who remain
to the coming of the Lord will not at all go before those who have fallen asleep. Because
the Lord Himself shall come down from Heaven with a commanding shout of an archangel's voice, and with God's trumpet. And the dead in Christ will rise again first.
Then we who remain alive will be caught up together with them in the clouds to a meeting with the Lord in the air. And
so we will always be with the Lord (I Thess. 4:15-17 LITV).
I have set in bold type those words that point
so clearly to the very people that Paul is addressing in this passage. It was
those then-living first century Christians, those listening to Paul’s voice even as he spoke, who would receive the
promises – not a group of Christians who would live a couple thousand years later!
But our “partial preterist” friends who have faithfully employed “audience relevance” principles
to teach that the Great Tribulation happened in A.D.70, suddenly forsake their
hermeneutic principles and revert back to their
old futurist postponements to deny that the Rapture was imminent to the Christians in the first century. The “partial preterist” view is truly bankrupt!
FIGURATIVE FULFILLMENT
IDEAS
But the options for the confirmed preterist,
on the other hand, do not disappear even after he acknowledges that all prophetic scripture was fulfilled by A.D. 70. There are additional questions that arise which center around what actually happened
at the time of those great redemptive events. How about the Rapture, for example? How do preterists understand this Second Coming event?
Was it a figurative Coming? Or was it a literal Coming? There are numerous proponents on both sides.
First, let’s consider the “Figurative
Second Coming” view. These preterist scholars understand, correctly, that
the watershed of biblical covenant history centers on the A.D. 70 point of time. The Old Covenant was clearly forced out of
existence as the Temple was laid to waste, the sacrificial
lambs no longer needed, and the priests unable to validate their office in the Levitical system. Jesus Christ, the Mediator of the New Covenant, had fully atoned for the sins of the people, had arisen
from the dead, had ascended to God’s throne, and had fulfilled His Second Coming.
Therefore, according to preterists who see the
Second Coming in a figurative sense, the O.T. saints and those N.T. saints who physically died before A.D. 70, were resurrected
and received their incorruptible spiritual bodies and taken to be with Jesus. The
unsaved O.T. people were also resurrected, judged and sent to their own place, the Lake
of Fire. The living believers
on the earth at A.D. 70 were changed (I Cor. 15:51, 52), thus qualifying them for a “postponed glorified status.” But these living saints, however, would remain on earth until the time of their physical
death sequentially, and then would be “changed” spiritually to join those who had been raised out of Hades at
A.D. 70, and thus be with the Lord.
The figurative interpretation preterists therefore
think of the Second Coming as an entirely spiritual event, virtually impossible to be witnessed by any earthly observers. Many of the living saints thus lived through and beyond the Great Tribulation, and
did not receive glorified bodies the time of their future death, perhaps even as late as A.D. 95. These living N.T. saints entered the New Heavens and New Earth by virtue of being in the New Covenant,
and considered this amazing event that the Apostle Peter anticipated so earnestly (II Peter 3), as purely a spiritual phenomenon,
yet somehow much better than the Old Covenant from which they had been delivered at Christ’s Second Coming.
Critics of this figurative view (which is also
known as the “remained on earth” view) find numerous faults with the above scenario:
** Perhaps those who hold this view dismiss too
quickly the idea that the language in I Thess. 4 and I Cor. 15 may well demand a more literal understanding than often supposed.
** The text of I Thess. 4 strongly suggests that
the resurrected saints out of Hades and the living believers of A.D. 70 were gathered as a unified body, together meeting
the Lord in the air, one group not experiencing any advantage over the other. So how could the living saints still remain
on earth at the time of the Parousia? This alone breaks down and destroys a clear
teaching of scripture.
** This view ignores the visible phenomena over
the city of Jerusalem at that time which Josephus graphically
describes as “chariots in the clouds” and other celestial actions.
** The figurative view makes it necessary to
spiritualize the countless “promises” that Jesus gave to His disciples, such as experiencing “rescue,”
“relief,” “reward,” “seeing Him revealed,” “marveling at Him,”
“being caught up,” “meeting
Him,” “escape all these things,” “upward call,” “gathering together to Him,” “transform
our lowly bodies,” etc. This view offers no real fulfillment of any of
these things! Yet all of these things were promised consummate fulfillment at Christ’s Parousia!
** Adherents of this view want to avoid any similarity
of understanding offered by futurist interpreters and in an effort to do so, may be “throwing out the baby with the
bathwater.” Much of the exegesis done by futurist scholars on the Rapture
may be accurate, even though the timing misses the mark.
These figurative preterists seem to have very
little to say about the entrance of those living first century believers into heaven at the time they physically die. All of the emphasis appears to be on the supposed exalted state of suddenly finding
themselves under the fulfilled New Covenant. No mention is made about all of
the glorious promises of deliverance from earthly persecution that they were promised, but did not receive, at least in tangible
form. This brings us to say a brief word about the “heaven now” idea.
Within this group of figurative preterists exists
a sub-group known as “heaven now” preterists. These
folks, apparently possessing a special talent
for imaginative and colorful subjective experiences, actually believe that they are already in heaven right now! They also believe they have received their glorified spiritual bodies, spiritually received of course,
and that they possess these bodies in addition to their present physical bodies which they will shed when they die physically.
Yet as we observe these people, do they carry the marks of people who are more spiritual than the Apostle Paul, who was not
glorified until the time of the Parousia? Allow this question to sink into our
minds.
LITERAL FULFILLMENT
VIEWPOINT
A more literal fulfillment of the Rapture, the
Resurrection of the Dead, the Judgment, and the New Heavens and New Earth continues to gain followers because of the deficiencies
of the figurative view. Also referred to as the “taken to heaven in A.D.
70” view, we find here a number of modifications compared to the “remain on earth” view. I am pointing to the carrying of the “audience relevance” theme, the benchmark of all preterist
studies, to a higher level of application than is often exhibited by most students of Bible prophecy. It is also a view of prophetic fulfillment which recognizes a marked distinction between the experiential
fulfillment of the N.T. living saints in that first century A.D. as compared to the experiential fulfillment of Christians
living post-Parousia and those living today.
Any student of Bible prophecy can not help but
notice the lofty and heavenly promises associated with the New Heaven and New Earth of Revelation 21 and 22. Green’s Literal Translation gives us a glimpse of these non-earthly but real life situations:
And I heard a great voice out of Heaven, saying, Behold, the tabernacle of God with men! And He will tabernacle with
them, and they will be His people, and God Himself will be with them as their God. And
God will wipe away every tear from their eyes. And death shall be no longer, nor mourning, nor outcry, nor will there be pain any more; for the first things passed away (Rev 21:3, 4 LITV).
At the Parousia
(or Rapture) the resurrected O.T. saints, together with living Christians were “caught up” to be with the Lord,
to the “place” that Jesus had prepared for His people. The words of Jesus as recorded by the beloved disciple, John, must have been planted
into the hearts of countless first century believers. This promise is powerful
and it was fulfilled!
In My Father's house are many dwelling places. But if it were not so, I would
have told you. I am going to prepare a place for you! And if I go and prepare a place for you, I am coming again and will
receive you to Myself, that where I am you may be also (John 14:2, 3 LITV).
It is important to note carefully that these
promises were fulfilled in A.D. 70 only to those believers who were literally
caught up to be with their Lord in heaven. Those promises, and many others like
them throughout the N.T., were not given to any post-Second Coming people. The consummative fulfillment for all believers who lived after the A.D. 70 Parousia
would be accomplished at the time of their physical death, joining those who had already gone to heaven in A.D. 70.
Also take note that the heavenly conditions referred
to in the N.T. were only partially realized during the time from A.D. 30 until the Parousia in A.D. 70. These believers initially received only what could be called the “first fruit/deposit” fulfillment
prior to the Parousia. It remained for the A.D. 70 events to take place before
the fulfillment could be called “consummative.” We 21st
century believers are now experiencing this “first fruit/deposit” fulfillment now, right up to the time of our
death.
Failure to comprehend this distinction or an
unwillingness to accept a fuller awareness of “audience relevance” is the main reason that the “remained
on earth” or “figurative” preterists go astray. To say it another
way, the lofty heavenly promises do not “kick in” for Christians living beyond the A.D. 70 Parousia until they
physically die. Therefore, it is folly for preterists today to pretend that they
are experiencing the full consummation of the promises while on this sin-drenched, imperfect, fleshly and worldly earth in
which we all dwell. We do, however, experience a “taste” or “first
fruit/deposit” fulfillment while still in our mortal, flesh and blood bodies.
Paul’s words are relevant on this point:
And I say this, brothers, that flesh and blood is not able to inherit the kingdom
of God, nor does corruption inherit incorruption (1Cor
15:50 LITV).
With the above in
mind, let us return to the Rapture passage, I Thess. 4:15-17, and also to the parallel and related verses in Matt. 24 and
I Cor. 15:
For we say this to you in the Word of the
Lord, that we the living who remain to the coming of the Lord will not at all go before those who have fallen asleep. Because
the Lord Himself shall come down from Heaven with a commanding shout of an archangel's voice, and with God's trumpet. And the dead in Christ will rise again first.
Then we who remain alive will be caught up together with them in the clouds
to a meeting with the Lord in the air. And so we will always be with the Lord (1Th 4:15-17 LITV).
And then the sign of the Son of Man will appear in the heavens. And then all the tribes of the land will wail. And they
will see the Son of Man coming on the clouds of heaven with power and much glory. And He will send His angels with a great
sound of a trumpet, and they will gather His elect from the four winds, from the ends of the
heavens to their ends (Mat 24:30, 31 LITV).
Behold, I speak a mystery to you: we shall not all fall asleep, but we shall all be changed. In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be
raised incorruptible, and we shall all be changed. For this corruptible must
put on incorruption, and this mortal must put on immortality (1Co
15:51-53 LITV).
Viewing these three
groups of passages, let’s try to construct a very simple, understandable, and yet accurate account in our own words
of what happened at the A.D. 70 Parousia. This will not include details on every
aspect of His Second Coming, but just the main framework. I will try to provide
an appropriate cultural setting for the events as well. Let’s see what
we come up with:
It’s about
the middle of the year of A.D. 70 and the apostate Jewish spiritual leaders who crucified the Lord Jesus Christ, together
with some of the Roman officials, were severely persecuting the faithful Christians.
The Gospel had already nearly reached all of the Roman Empire as the trials and testing of God’s New Covenant people became more and
more intense. These believers, from the mouths and pens of the Apostles, had been promised relief and deliverance from their
almost unbearable trials. They embraced the promises of seeing the Lord Jesus immediately after the tribulation of those days. Would their Lord and His servants disappoint them?
Were the promises only a veiled change of covenants?
Then suddenly, with
the voice of a heavenly being and with a blast of a trumpet, they see the Lord in the clouds!
And who are the great throng of people gathered there with Him? Yes, these
are the Old Covenant saints! There’s Abraham and Moses and Jacob and David
resurrected out of Hades! What glory was unfolding before their eyes! Then just as suddenly, these living Christians also
see the Lord and are caught up into His arms of love! Glory! They have been wonderfully changed! Now they all are clothed
in their incorruptible, immortal, glorified, spiritual bodies – just like the Lord Himself – and WOW, they are
being taken to heaven to spend an endless eternity with their Redeemer, the Lord Jesus, and with those Old Covenant believers
whom they had read so much about in the Bible. Yes, and right there, in their
glorified spiritual bodies, were their departed loved ones who also cherished the accomplished sacrifice and redemption of
their Lord. And not one of God’s gathered people was missing – not
even one – just as Peter had said:
The Lord of the promise is not slow, as some deem slowness, but is long-suffering toward us, not having purposed any
to perish, but all to come to repentance (2Pe 3:9 LITV).
Would you not consider
that the above three paragraphs somewhat reflect the clear meaning of these three biblical texts taken in a basically literal
fashion? I said that I would try to make it simple and understandable –
just a summary of the main ideas brought out in those three scripture portions. I
often cringe when I read those complicated, often imaginary and speculative accounts of what “covenantal change”
in this life actually involved. Could such a complex series of suggestive comments
possibly be reflective of how our Lord wants us to understand His Word, the Bible? Are
not the greatest spiritual truths really quite simple, yet immensely profound? The
literal preterist view represents a studied effort to return sanity to eschatology.
I hope this survey
of the various eschatological systems, some futurist and some preterist, has helped to shed some light on the often-confusing,
and sometimes contrived, pictures that form the conclusions of many today. The
overriding purpose of this article is to glorify the Sovereign God of the universe, together with His Son, the Lord Jesus,
and the glorious Holy Spirit. This is the true God that Christians worship –
the Triune God of historic biblical Christianity!
THE END
By Walt Hibbard
of THE PRETERIST VIEWPOINT
www.preteristviewpoint.com
IT’S
CHRIST’S RIGHTEOUSNESS THAT I NEED
by
Walt Hibbard
In brief, I think this article
hits the nail on the head. Salvation is surely ALL of God. It is by His grace, extended to a certain chosen people (the elect),
that people ordained to save. There is nothing that anyone of us can do to gain God's favor. The only favor and merit God
sees is in His Son, Jesus Christ, for only He was sinless. All the rest of us are sinners and nothing that we do can assist
in any way in saving us. Even the faith that we exercise in believing in Jesus is a "gift of God" (Eph. 2:8-9). And only God can bestow that gift, too!
Good works, including baptism,
in a believer's life, come about only as a result of God's giving us a new heart to believe. Regeneration bestowed by the
Holy Spirit, therefore, must come first. Then from that new heart, the good works spring.
The Bible makes clear in Romans
that the sinner needs "the righteousness of God." What's that? Well, it is a perfect righteousness, something that you or
I will never have in ourselves. We will always fall short, even after we are saved. "God's
righteousness" is the actual righteousness of Jesus Christ. So is there someway that I, as a sinner, can have that "perfect righteousness" bestowed upon me? YES, but only if Jesus Christ bestows HIS RIGHTEOUSNESS upon
me! This has to be Jesus' "imputed righteousness," the righteousness that is "reckoned" or "placed to my account." Unless,
I have THAT righteousness, anything I do have is simply NOT GOOD ENOUGH to get me into heaven! Christ says, "Therefore you
shall be perfect, just as your Father in heaven is perfect.”
Then, when God actually bestows
CHRIST'S RIGHTEOUSNESS on me, then and only then, am I capable of doing anything at all pleasing to God, the good works we
are talking about. So good works or baptism have absolutely nothing to do with being saved. They come afterwards as God uses
His people to help build Christ's Kingdom on this earth. Life can be really exciting and challenging, but it all has to start
AFTER the Holy Spirit bestows Christ's righteousness upon a person, and that person is then accepted in the Beloved.
Sure, God looks at and even
judges our good works, but these are only good works that come from a heart that has been given new life by Jesus Christ,
whose perfect righteousness is the basis for all that follows after it.
So this is what I sincerely
believe the Bible teaches. God has changed my life. He has given me Christ's perfect righteousness and that is the basis on
how God looks at me. He sees Christ. He no longer sees me as a rotten sinner undeserving of anything from His hand. He sees
me, with all my sins forgiven forever, past, present, future, and as His child. He will never leave me nor forsake me, and
He will NEVER blot me out of the Lamb's Book of Life. He chose me! I did not choose Him! I'm so glad of that; otherwise, if
it had depended on me in ANY WAY, I would be eternally lost. I rejoice that I am saved!!
~~Walt
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