|
Problems with Traditional Preterism |
||||||||
|
Preterism means past fulfillment. The opposite of the preterist view is generally the futurist view. Various prophetic passages are debated as to whether they are already fulfilled, or whether they are to be fulfilled in the future. Passages that are often debated along these lines are Daniel 9, Zechariah 14, Matthew 24, Luke 21, and the book of Revelation. Some people take the preterist view on some of these passages, and the futurist view on other passages. Many people consider Matthew 24 and Luke 21 to be partially fulfilled, but to still have future aspects to their fulfillment. Generally, the preterist view of a passage is that it was fulfilled on or prior to 70 AD, when Rome conquered Jerusalem and scattered the Jews. With regard to Revelation itself, however, some preterists consider fulfillment to be as late as 400 AD. Various aspects of the preteristism have been around for most of church history. But with regard to the preterist interpretation of Revelation itself, it dates back to the Catholic Church’s Council of Trent, which was held to condemn the Protestant Reformation. The Spanish Jesuit Luis De Alcazar (AD 1554-1613) published a 900-page book on Revelation that introduced the preterist interpretation of Revelation. (To be fair, a futurist view of Revelation was also introduced at this council.) The preterist views of Matthew 24 and Daniel 9, however, have been around since the early church fathers. Right after Jesus predicted the destruction of the temple, the disciples asked, “When will all this happen, and what will be the sign of your coming and the end of the age?” (Matthew 24:3). Does Scripture give us signs, or events that must happen just prior to Christ’s second coming? Will there be a time of a literal antichrist, when a man rules the world and when he literally “sets himself up in God’s temple, proclaiming himself to be God?” (2 Thessalonians 2:1-4) Will Christ return at the literal battle of Armageddon? Are the events that are happening today in Israel a part of what the Bible prophesied? Is there anything in unfulfilled Bible prophecy that must happen before Christ returns? Or does all unfulfilled prophecy speak only about the actual second coming, the judgment, and the eternal state thereafter? To one degree or another, preterism believes there is no prophecy after 70 AD, other than the actual second coming, the judgment, and the eternal state thereafter. When is the end of the age? Right after Jesus predicts the destruction of the temple, the disciples asked, “When will all this happen, and what will be the sign of your coming and the end of the age?” (Matthew 24:3). Most traditional preterist do not go as far as full preterists, and argue that Christ has already come. However, traditional preterists believe that Matthew 24 is a parallel account of Luke 21. Luke 21 is clearly about the surrounding of Jerusalem by armies, which occurred in 70 AD. Therefore, preterists believe the abomination of desolation also happened in 70 AD. It’s generally associated with the Roman ruler entering the Temple. Most preterists agree with futurists that both Matthew 24 and Luke 21 speak of Christ’s return. Luke 21:27 (ESV) says, “And then they will see the Son of Man coming in a cloud with power and great glory.” Matthew 24:31 says:
Unless one is a full preterists, it’s very difficult to deny that this is the second coming of Christ. The preterist must decide exactly which parts of Matthew 24 he wishes to associate with 70 AD, and which parts are associated with the return of Christ. Is the “end of the age” associated with 70 AD or with the return of Christ? Some preterists tie to the coming of Christ in the clouds with a coming in judgment in 70 AD. Were the elect gathered in 70 AD? Or were they scattered? Did all the tribes of the earth mourn in 70 AD because they saw the sign of Christ? Did all the tribes of the earth see Christ coming? These types of interpretations seem very forced. Most preterists, therefore, believe the coming in the clouds is Christ’s future return. They make the abomination of desolation be 70 AD, and the great tribulation between be general tribulation for the Church during the entire time from then until Christ’s return. Unless one believes that Christ will not return, the end of the age must be the time of Christ’s return. The age to come must be after Christ’s return. Matthew 13:39-40, 49 speaks of the close of the age, when the angels separate the evil from the righteous. The Great Commission, given in Matthew 28:18-20, says Jesus will be with us to carry out this commission to the end of the age. Mark 10:30 and Luke 18:30 says we will receive eternal life in the age to come. Luke 20:34-35 speak of marriage in this present age, and the resurrection from the dead in the age that age (to come). |
New Wine for the End Times
|
|||||||
|
The question asked by the disciples may include things related to 70 AD. But it’s also a question about the time of Christ’s return. They specifically ask about the end of the age.
The end comes after the gospel is preached to all the nations. The very next sentence is the major sign given for which the disciples are to watch. It’s the abomination of desolation:
For the abomination of desolation to be in 70 AD, means the text jumps from the end, when Christ returns, back to 70 AD, then back to Christ’s return when he appears in the clouds. This would not be a natural reading of the text. Let’s take a closer look at what the abomination of desolation might be. | ||||||||
|
Jesus said, “So when you see standing in the holy place, ‘the abomination that causes desolation,’ spoken of through the prophet Daniel” (Matthew 24:15). Jesus directs us to Daniel. Therefore, to find out the nature of the abomination, we must turn to Daniel and see what he said about the abomination of desolation. We must also find something that would be “standing in the holy place.” There are three references to the abomination of desolation in Daniel (Daniel 9:27, 11:31, 12:11). But preterists like to focus on Daniel 9 with respect to this sign. Preterists view the stopping of the sacrifice (Daniel 9:27) as the crucifixion. The literal animal sacrifice didn’t stop. But the need for the sacrifice stopped at the crucifixion. Then preterists view the abomination of desolation (Daniel 9:27) as being forty years later, when the Roman ruler entered the temple, “standing in the holy place,” just before the Romans destroyed the temple. When we see the abomination of desolation, those in Judea are told to “flee to the mountains” (Matthew 24:16). Of course by the time the Roman ruler entered the temple, it was too late to flee to the mountains. The preterists say the abomination of desolation happened in 70 AD. If the Roman ruler standing in the holy place was an abomination, then certainly the destruction of the temple itself was also an abomination. The Jews were sacrificing animals in 70 AD. The temple was destroyed. This, according to preterists, was an abomination. But if today the temple were to be rebuilt and animal sacrifice were to start again, these same preterists would argue this reversal of 70 AD would also be an abomination. How could both events be an abomination when one a complete reversal of the other? All three references to the abomination of desolation (Daniel 9:27, 11:31, 12:11) also refer to the stopping of the sacrifice. In Daniel 9:27, the stopping of the sacrifice is in the middle of the seven years. It just so happens that in Daniel 9 it’s possible to interpret the abomination as happening sometime after the seven years. And the preterists depends on this interpretation because the preterist must separate the stopping of the sacrifice (crucifixion) from the abomination (70 AD) by forty years. But in the other two references, the two events happen on the same day, or at least within 1290 days of each other. Looking at the context of Daniel as a whole, the abomination of desolation seems to be something that happens on the same day as the stopping of the sacrifice. |
(NIV Matthew 24:15) So when you see standing in the holy place ‘the abomination that
causes desolation,’ spoken of through the prophet Daniel — let the reader understand.
(NIV Daniel 9:27) He will confirm a covenant with many for one ‘seven.’ In the middle of the‘seven’ he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him. (NIV Daniel 11:31) His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. (NIV Daniel 12:11) From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. |
|||||||
|
Let’s take a closer look at the abomination of desolation in chapter 12. We are told about the abomination in verses 11 and 12. We need to pay special attention to the context of verses just prior (verses 8-12) and just after, which is verse 13. What is the “time of the end” in these verses? When one is convinced of a specific theology or eschatology, there is a tendency to take verses out of context when they don't fit your thinking. Verse 13 clearly establishes the "time of the end" as the time when Daniel himself will be resurrected. Verses 8-10 also speak of the time of the end. By context, therefore, they must also be talking about the time of the resurrection. Verse 13 also speaks of the "end of the days." So the "end of the days" is the "time of the end." By context, verses 11 and 12 would also be referring to the time of the end, since the verses both before and after speak of the time of the end. And verses 11 and 12 speak about a number of days. So by context, it's the same days as verse 13 speaks of when it says, "at the end of the days." Therefore, from the abomination of desolation, there is 1290 (or 1335) days. After these 1290 (or 1335), at end of these specific days, is the time of the end. And the time of the end is the time of Daniel's resurrection. Therefore, there is in fact an abomination of desolation 3 ½ years before the resurrection. (The resurrection is when Christ returns.) Daniel 9, of course, speaks of the 7 years with the stopping of sacrifice in the middle. And Daniel 9 also mentions the "end". So that's the 7-year Great Tribulation. Even if you don't believe Daniel 9 is at the time of the same "end" as in Daniel 12, we still have a 3 ½ year period from the abomination of desolation until the resurrection and Christ's return, solely from Daniel 12. Preterism cannot accept the idea that the abomination of desolation is 1290 days before the resurrection. This would destroy their basic belief that Matthew 24 was fulfilled in 70 AD. Preterists will quote commentaries, like Matthew Henry, who think the 1290 days was in the time of the Maccabees (168 BC). Yet there is nothing in the history of the Maccabees that takes 1290 days. Commentaries like Matthew Henry equate the 1290 days with the three years during which the statue of Zeus stood on the temple mount. But the book of first Maccabees makes it clear that it was exactly three years to the very day. It was not 1290 days. Also, commentaries like Matthew Henry tend to say nothing about the time of the end given in verses 8-10, and then in 13. Verse 13 proves it's talking about the time of the resurrection. But preterists don't like to equate the abomination with the resurrection. | (NIV Daniel 12:8-13) I heard, but
I did not understand. So I asked, “My lord, what will the outcome
of all this be?” [9] He replied, “Go your way, Daniel, because the words are closed up and sealed
until the time of the end. [10] Many will be purified, made spotless and refined, but
the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.
[11] “From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. [12] Blessed is the one who waits for and reaches the end of the 1,335 days. [13] “As for you, go your way till the end. You will rest, and then at the end of the days you will rise to receive your allotted inheritance.” |
|||||||
|
We also need to look earlier in the chapter, at verses 1-4. The time is clearly established in verse 2 as the time of the resurrection. Those who sleep in the dust of the earth will awake. That's the resurrection. And here we see the great tribulation (distress), at the time of the resurrection. Also, here we see Daniel being told to seal the words so they may not be understood until the time of the end. And this is repeated in verses 8-10. Again, the context keeps proving the same thing. The time of the end is at the resurrection. The great tribulation is just prior to the resurrection. The words are sealed until the time of the end. The 1290 days are at the time of the end. The abomination of desolation is 3 ½ years before the resurrection. The whole chapter is about the time of the end, which is the time of the resurrection. It makes no sense to pluck out two verses and place them in 168 BC. When you do that, you are taking them out of the context of the whole chapter. Some preterists, in order to get around their contextual problem will try to equate the resurrection of Daniel 12:2 with the spiritual resurrection of the believer. This places the abomination of verse 11 as being fulfilled in 70 AD. This is in line with the amillennial interpretation of Revelation 20. But look at Daniel 12:2 closer. Did the unrighteous dead also rise at the time of the cross? Daniel 12:2 clearly includes both the righteous and the unrighteous. You can't take make the abomination in verse 11 fit the time of Christ because there was 40 years between the cross and 70 AD, not 1290 days. Some preterists will even flip-flop between these two views. It really doesn’t matter to them if the abomination of desolation happens in 168 BC, or in 70 AD, as long as it doesn’t happen 1290 days before Christ returns. But the natural reading of Daniel 12:2 puts the chapter in the context of the resurrection, when both the wise and the wicked are resurrected. And the natural reading of Daniel 12:13 requires the time of the end to be the time of Daniel’s resurrection. So the abomination of desolation is 1290 days before the resurrection. | (NIV Daniel 12:1-4) At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. [2] Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. [3] Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever. [4] But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” | |||||||
|
We have just looked at the abomination of desolation in Daniel 12. It’s clearly to be fulfilled about 3 ½ years before the resurrection. Now let’s take a look at the abomination of desolation in Daniel 11:31. This verse was, in fact, fulfilled at the time of the Maccabees (168 BC). The prophecies of Daniel 11:1-31 are fulfilled by very precise and detailed events in history. And those events of history lead us from Alexander the Great right up to the statue of Zeus on the temple mount, at the time of the Maccabees. Antiochus Epiphanes conquered Jerusalem, put and end to the sacrifice and offering, and set up an abomination that causes desolation. The abomination was a statue of Zeus on the temple mount. | ||||||||
|
These precise events in history are so accurate that the liberals try to claim that Daniel was written at the time of the Maccabees. Why do they say the time of the Maccabees? It’s because everything up to the abomination of 168 BC was extremely accurate. And the liberals don't believe in precisely accurate fulfilled prophecy. But the verses from 40-43 have nothing that liberals would worry about. You can always find vague parallels between prophecy and any time-period you like. But the verses before from 1-31 are not vague fulfillments. So we would expect verses 40-43 to have the same level of detail and accuracy in its fulfillment. When the prophecy mentions a battle, for example, you should be able to point to that exact battle in history. This is detailed prophecy that commentators such as Matthew Henry cannot find in history. He wants to believe these verses are still about the time of the Maccabees. But he just makes vague comments. He does not show when this battle (verse 40) took place. Here is Matthew Henry's vague commentary on verse 40 (Underline mine; Italics his):
You see, he is not identifying the specific battle in history. He just says this "seems to be another expedition into Egypt, or at least, a struggle with Egypt." He can't find it in history. So he just assumed that it happened and that we don't know about the event. But God was very careful to give us all the historical details about the fulfillment of verses 1-31. We even know specifics about wives of kings and their cunnings. We know how all the details of this prophecy were fulfilled. But verses 36-45 have not been fulfilled. It will take place in the future. | (NIV Daniel 11:40-43) At the time of the end the king of the South will engage him in battle, and the king of the North will storm out against him with chariots and cavalry and a great fleet of ships. He will invade many countries and sweep through them like a flood. [41] He will also invade the Beautiful Land. Many countries will fall, but Edom, Moab and the leaders of Ammon will be delivered from his hand. [42] He will extend his power over many countries; Egypt will not escape. [43] He will gain control of the treasures of gold and silver and all the riches of Egypt, with the Libyans and Nubians in submission. | |||||||
|
So is there a verse that would indicate a transition from the time of the Maccabees to the time of the end? Yes there is:
Daniel 11:1-31 are the verses leading up to the abomination of desolation, at the time of the Maccabees. This verse makes it clear that the time of the Maccabees is not the time of the end. This verse indicates a transition from the time of the Maccabees to the time of the end. And Daniel 11:40-45 remains as unfulfilled prophecy before the return of Christ, which is something that preterists claim does not exist. Jesus said, “So when you see standing in the holy place, ‘the abomination that causes desolation,’ spoken of through the prophet Daniel” (Matthew 24:15). Daniel 11:31 is the real key to just what is the abomination that we will see. Daniel 11:31 was already fulfilled when Jesus spoke these words on the Mount of Olives. Therefore, Jesus is saying that what happened in 168 BC will happen again. Daniel 11:35 is a transition from the time of the Maccabees to the time of the end. It’s also a transition from the abomination at the time of the Maccabees (Daniel 11:31) to the abomination at the time of the end (Daniel 12:11). Daniel’s prophecy goes from Alexander to the first abomination. Antiochus Epiphanes was a type of anti-christ. And Daniel 11:40-45 picks up with prophesy about the anti-christ at the time of the end. So Daniel’s prophecy jumps from the anti-christ at the time of the Maccabees to the anti-christ at the time of the end. | ||||||||
|
Here is a quote from the book of first Maccabees about that first abomination. I'm not Catholic, so I don't consider Maccabees to be Scripture. But whether it's Scripture or not is not important here. It is considered an accurate historical reference. A Greek translation of the book of Maccabees was around at the time of Jesus. The disciples would have known about the book. Maccabees is where the Jews get Hanukkah. It's a Jewish festival in celebration of the victory after this event. Jesus and the disciples were Jews, so they most likely celebrated Hanukkah (John 10:22). Since they knew about Hanukkah, and they knew about Daniel, they most likely knew the term "abomination of desolation" and associated it with Hanukkah. This is quoted from the New American [Catholic] Bible: | (NIV John 10:22-23) Then came the Feast of Dedication [that is, Hanaukkh] at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon’s Colonnade. | |||||||
Antiochus Epiphanes conquered Jerusalem, put and end to the sacrifice and offering, and set up an abomination that causes desolation. The abomination was a statue of Zeus on the temple mount. This happened in Jesus' past. He is saying it will happen again. The disciples would have recognized the term: "abomination of desolation." They would have recognized the term, so Jesus is saying to look for what previously happened to happen again. King Nebuchadnezzar made an image of gold and required that "peoples, nations and men of every language" (Daniel 3:4) worship the image. In Revelation, anti-christ is “given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the beast — all whose names have not been written in the book of life” (Revelation 13:7b-8a). The false prophet sets up an image and requires all the "inhabitants of the earth" to worship the image (Revelation 13:14-15). I believe the abomination of desolation is this image in Rev 13. I believe it will be erected on the “wing (edge or extremity) of the temple” (Daniel 9:27). Perhaps, it will be erected on the rock that is under the Dome of the Rock. If the temple were built to face east, as it must, and were built to line up with the eastern gate, the Dome of the Rock would be on the south side Gentile courtyard (Revelation 11:2). The Gentile courtyard is like a wing of the temple. It's on the "edge or extremity," (north and south sides,) of the temple. The Temple Mount is recognized as holy by thee major world religions. (Christianity, Judaism, and Islam) The anti-christ proclaims himself to be God, to the entire world, in the temple (2nd Thessalonians 2:4). How can the statue be anywhere else? Philip B. Brown
|
Overcome sin, for the Kingdom of Heaven is at hand!
