Russell Earl Kelly, PHD February 29, 2011
Introduction Section 1: Kingdom in Genesis Section 2: Kingdom in Second Samuel Section 3: Kingdom in Amos Section 4: Kingdom in Isaiah Section 5: Kingdom in Micah Section 6: Kingdom in Jeremiah Section 7: Kingdom in Ezekial Section 8: Kingdom in Daniel Sectopm 9: Kingdom in Zechariah
INTRODUCTION
Since all preterists refuse to accedpt the validity of uncondiional Old Testament prophecy, its entire system of interpretation is unsound even before one looks at the New Covenant texts.
The following is a demonstration from all Old Testament prophetic sources that many of God’s promises to national Israel were clearly unconditional. This “800 pound gorilla” simply cannot be ignored. It is simply too big and covers too much of God’s inspired Word to sweep under the carpet of preterism. SECTION 1: KINGDOM IN GENESIS
GENESIS: ABRAHAM:
Gen 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: Gen 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: Gen 12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. Gen 12:4 So Abram departed, as the LORD had spoken unto him …
Abraham was God’s chosen elect predestined man to begin a special nation. While still an uncircumcised Gentile, God entered into a covenant agreement with Abram in Genesis 12:1-4. The only condition was “Get thee out … unto a land that I will shew thee” (12:1). In Genesis 12:4 Abram met that single condition – “So Abram departed.” From that point forward the covenant was unconditional. Abram could not break or annul it. God must fulfill His (now) unconditional covenant promises found in Genesis 12:2-3.
Gen 13:15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. (see 13:14-17)
In chapter 13, while attaching no conditions whatsoever, God added to the covenant promises that “all the land which thou seest, to thee will I give it, and to thy seed for ever.” This is an extremely important part of God’s Word which is entirely ignored by Preterists and many others.
Gen 15:18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: (see 15 all)
In chapter 15 God repeated His unconditional promise to give the land to Abram’s seed. And the covenant was again clearly unconditional because only God walked among the cut covenant while Abram slept. The unconditional aspect is the meaning of the ritual.
Section 2: Kingdom in 2 Samuel
2 SAMUEL 7:13 DAVID:
2 Sam 7:10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 2 Sam 7:11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 2 Sam 7:12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 2 Sam 7:13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 2 Sam 7:14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 2 Sam 7:15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 2 Sam 7:16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
God promised David unconditionally that his seed would rule over national Israel for ever (7:16). This was much more than a spiritual kingdom; it was a literal kingdom with a literal house and a literal king (7:10, 11, 12, 13, 16). This was not a ruling kingdom-house in heaven. And it was unconditional to David’s seed. While disobedience might stall it, disobedience could not annul it (7:14-15).
Section 3: Kingdom in Amos
Amos 9:8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD. Amos 9:9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. Amos 9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: Amos 9:12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. Amos 9:13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. Amos 9:14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. Amos 9:15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.
1. After receiving all the curses for disobedience (5:2, 18; 8:2), God still promised that He would not “utterly destroy” Israel (9:8-10). 2. The “tabernacle of David” will be restored unconditionally because God will never utterly destroy it (9:11). 3. The whole nation will be destroyed (9:14). 4. God will plant Israel in its land never to be pulled out again (9:15).
Section 4: Kingdom in Isaiah
Isa 2:2 And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. Isa 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Isa 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
Isa 11:6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
1. All Israel would be cursed (34:9-10; 40:2; 50:1). 2. The curses would be reversed (38:7; 54:7-10; 60:15; 61:4; 62:4). 3. All Israel would be forever restored in their land (41:17; 44:21; 49:14-15; 51:2-3; 54:3). 4. God must act this way because His integrity is at stake (Isa 48:9, 11). 5. As the Servant-Substitute for the nation, Jesus further sealed God’s promises to the nation (49:3-10; Heb 10:7-9). 6. A literal physical Messianic Kingdom on earth was promised to all Israel (1:26; 2:2-3; 11:4, 6; 24:23; 25:8; 26:19; 52:1; 56:6-8; 60-66 all).
Isaiah prophesied that God would re-gather all Israel a second time (the first from Egypt). This did not occur in 538 BC since it only involved southern Judah. (see 11:11, 12, 13, 16).
Section 5: Kingdom in Micah
4:1 But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.
4:7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.
Mic 5:3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. KJV
7:18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
Mic 7:20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
1. God would punish Israel for its sins (5:3). 2. He will also permanently restore it as His chosen nation (4:1-8). 3. God will not remain angry with His heritage Israel forever (7:18-19). 4. This is the fulfillment of God’s promises to Abraham and Jacob (7:20).
Section 6: Kingdom in Jeremiah
Jer 31:28 And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD. Jer 31:29 In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. Jer 31:30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. Jer 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: [Heb 8:8] Jer 31:32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: [Heb 8:9] Jer 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. [Heb 8:10] Jer 31:34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and I will remember their sin no more. [Heb 8:11] Jer 31:35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: Jer 31:36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. Jer 31:37 Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. Jer 31:38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner. Jer 31:39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. Jer 31:40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
1 The curses of the Old Covenant fall upon national Israel. “Desolate” and “desolation” occur 43 times. “Curse” and “cursed” occur 17 times.
2. Jeremiah alternates the curses and blessings. The curse of “divorce” in 3:8 is reversed by the blessing of “marriage” in 3:12, 14. Curses are found in 4:27a; 7:29; 12:7; 23:30-40; 30:12-15; Blessings are found in 4:27b; 24:6; 30:1-11, 16-24; 30 and 33 all.
3. Jeremiah almost always included northern Israel in the restoration and this did not occur in 538 BC (2:4; 3:18; 23:6, 8 and all of chapters 30 and 31.
4. God must fulfill His unconditional promises to national Israel because His integrity and the Abrahamic covenant are at stake (14:7, 21; 23:5; 24:7).
5. The future literal Messianic kingdom rule on earth is prominent in all of chapters 30 and 31.
6. The most important verses are 31:31-40 compared to Hebrews 8:7-13). a) After punishing Israel, God intends to rebuild and replant it (31:28). b) The future Israel will not be punished for the sins of their fathers (31:29-30). c) The New Covenant will primarily be to the literal “house of Israel” and to the literal “house of Judah” (31:31; Heb 8:8). d) The New Covenant is not the same as the Old Covenant (31:32; Heb 8:9). e) The New Covenant is the will of God being written in the hearts of all believers (31:33; Heb 8:10). f) The New Covenant will not require teaching from Levites, priests and prophets (31:34; Heb 8:11). g) God’s New Covenant with the whole house of Israel is as sure as is the existences of the sun, moon and stars (31:35). h) The nation of Israel and its land are prominent parts of the New Covenant (31:36). i) It is impossible for God to permanently cast off national Israel for its sins (31:37). (10) An expanded holy restored Jerusalem will even include areas which are now defiled (31:38-40).
Section 7: Kingdom in Ezekiel
Ezek 36:22 … I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.
Ezek 37:26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
Ezek 36:28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people and I will be your God.
Ezek 37:25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever.
Ezek 39:29 Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.
1. Like Jeremiah and Amos, Ezekiel is speaking to the whole house of Israel which did not return in 538 BC (2:3; 3:1; 4:3-6; 9:9; 37:16; 39:25). 2. Israel was punished for its sins and its land is desolate (5:14; 6:14; 9:9; 15:8). 3. After the whole remnant returns the kingdom age would begin in the land of Israel (6:8-9; 11:17). 4. Restoration will be in the context of the New Covenant (11:19; 16:60, 62, 63; 20:37; 36: 26-27; 37:26; 39:29). 5. God must fulfill His literal promises to literal Israel because His integrity, His name, is at stake (19:44; 20:10, 14, 22, 44; 36:21-23, 32). 6. The literal land of Israel is prominent in the unconditional promises (19:38, 40, 42; 36 all; 37 all; 38 all; 39 all).
Section 8: Kingdom in Daniel
Daniel is both history and prophecy. All of its prophecies end with God’s exaltation of His chosen nation of Israel.
Daniel 2:
Dan 2:35 …the stone that smote the image became a great mountain, and filled the whole earth.
Dan 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.
The church is not seen in Daniel. The literal four kingdoms which have ruled over Israel will be replaced with God’s literal Messianic kingdom on earth. It is wrong to interpret the stone as the Church because Roman power was not in the weaker stage of the iron and clay; it was still increasing in AD 30 and peaked over 150 years later.
Daniel 7:
Dan 7:18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
This repeats much of Daniel 2 and adds details. It is still a discussion of nations which rule over Israel (7:17). The saints are God’s children in Israel and not the Church (7:21, 25).
The purpose of the judgment scene in 7:10, 11 is to condemn, remove and punish the persecuting power of the little horn which has been persecuting Israel (not the church) (7:25).
7:27 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.
The “Son of man” (Jesus Christ) comes in clouds to the Ancient of Days (the Father) (7:13) and receives “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 (7:14).” Since the Hebrew saints will possess the same kingdom (the whole earth) previously possessed by its enemies (7:22, 23), it cannot be a reference to a spiritual kingdom of the Church.
This will be a literal kingdom on earth beginning with the millennium of Revelation 20. Daniel is not describing heaven.
Daniel 8
Again national Israel and its enemies is the focus. The highlight of chapter 8 is yet another desolation of the Temple by a Greek “little horn” in 8:9-14, 21-26. This was not good news as Daniel was presently concerned about the current status of the desolated Temple from 586 B. C. Most modern theologians interpret the 2300 days of Daniel 8:14 as a reference to Antiochus IV Epiphanes of Syria between 168 B. C. and 165 B. C. Since Jesus referred to this in Matthew 24:15, many see yet another desolation of the Temple in A. D. 70. And, depending on how one interprets Revelation 11:1-2, many see yet another application in the future.
Chapter 9
Daniel 9:3-23 is an extremely important prayer and passage relating to the eventual status of both the Temple and the status of Israel in the land.
From 9:4 to 9:14 Daniel confesses the sins of the nation of Israel. He admits in his prayer that (1) God’s punishment of Israel and destruction of the Temple in 586 B. C. was evidence that He had enforced the curses of the covenant (9:4). (2) “We” of Israel (i.e. Daniel’s generation) have sinned and not obeyed the prophets (9:5-10). (3) Israel and the Temple were suffering the curse of the law and God was keeping His part of the oath of the law (9:11, 12). (3) Israel had made no effort to be faithful to God (9:13, 14).
From 9:15 to 9:23 Daniel presents reasons for God to restore Israel. (1) He reminds God that He had gained fame among the heathen when he delivered Israel from Egypt (9:15). (2) Israel’s punishment had brought “reproach” upon God’s name (9:16). (3) God should “shine upon thy sanctuary that is desolate, for the Lord’s sake” –in order to restore His own name and reputation (9:17). (4) God should restore the sanctuary because He is merciful whether the people of Israel are righteous or not (9:18). (5) A second time Daniel asks God to hear, forgive and hearken “for thine own sake” because Jerusalem and its people showcase who He is (9:19).
Daniel was so “greatly beloved” by God that He had dispatched the angel Gabriel to answer his prayer as soon as he began (9:20-23).
Daniel’s request was “Because of who You are, for Your own name’s sake, reputation and integrity — restore (shine upon) Your sanctuary and Your city which are now desolated (in 586 B. C.) (9:15-19).”
God would not disappoint Daniel. His sanctuary and Jerusalem would never be for ever rejected because of His name’s sake.
Dan 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
The answer to Daniel’s request concerned the ultimate and final restoration of God’s sanctuary and Jerusalem at the end of a the 70th week of a prophetic period of 70 weeks of 490 years.
Dan 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate [desolator; him: RSV, NAS, NIV].
There would be a final desolation of the sanctuary followed by the end of the desolating power itself/himself (which did not happen in AD70).
Those who teach that the 70-week prophecy actually ended God’s dealing with Israel as His chosen nation ignore (1) the restoration emphasis of Daniel 9:24, (2) the final word of 9:27 which says that the final desolation will be poured out upon the desolator, the one who makes desolate, (3) what all the other prophets say about Israel’s future and (4) the blessings of 12:
Daniel 10
Again, the Church is not seen in Daniel. In 10:14 the angel tells Daniel “what shall befall thy people (Israel) in the latter days.“
Daniel 11
Daniel 11:1-35 relate to the battles between Greek-ruled Syria and Greek-ruled Egypt between 311 and 146 B. C.
Daniel 11:36-45 relate to the last day antichrist of whom Antiochus is a type per Matthew 24:15.
Daniel 11:36 compares to the little horn of chapter 7 and the “prince that shall come” in 9:26b-27 – “he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.” The end of this person’s “prospering” will be the “anointing of the Most Holy” of 9:24 when God restores Israel and the sanctuary on earth.
Daniel 11:37 is comparable to 2 Thessalonians 2 and Revelation 13. Verses 40-43 is a new revelation that this future desolator will defeat both the king of the south and the king of the north. Verses 44-45 compare to 9:27 and Revelation 16:13-16. After this power decides to occupy God’s sanctuary, “the glorious holy mountain,” he shall be defeated (v45). This is not a description of the events of A. D. 70.
Chapter 12
Daniel 12:1a: Michael stands up for His nation Israel (the children of thy people) after the future desolator destroys the future Temple (9:27). The last half of the 70th week of Daniel is the “time of trouble” which correspond to Revelation’s 1260 days, 42 months and 3 ½ times.
Daniel 12:1b-3: “And at that time thy people [Israel] shall be delivered, every one that shall be found written in the book” is not a reference to the Church. It is in the context of God’s deliverance of national Israel (thy people). This is God’s answer to Daniel’s prayers! It will occur in Revelation 19 at the end of the “time of trouble” with the deliverance of Israel on earth.
Dan 12:7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Daniel 12:7: God will “be finished” “scattering” “the power of the holy people” when the “times, time and half a time” have been “accomplished.” Restoration will follow. It is wrong to teach that 12:7 ends God’s dealings with Israel and ignore the statement in 12:1b “And at that time thy people shall be delivered.”
Daniel 12:11 is a review of the events of 9:26b-27, 2 Thessalonians 2:3-12 and Revelation 13 in the typical setting of Daniel 8:10-14. The daily sacrifice will be removed 30 days prior to the desecration of the altar.
Between 45-75 days after the rescue of Israel (at the end of the 3 ½ times, 42 months, 1260 days) by the Second Coming of Jesus Christ (Rev 19), God will begin setting up his Millennial Kingdom on Earth with Israel at the seat of his rule. Those who live to witness this event will be blessed. Daniel’s prayers for Israel will all be answered for good to Israel.
If God had intended for Israel to be completely destroyed as His chosen nation, then the answer to Daniel’s prayer of 9:15-19 is:
“No. I, God, will make My Holy Name and reputation a mockery and a byword among the other nations because I decided not to keep my unconditional promises made to Abraham, all the Patriarchs, Moses, David and all the prophets. All their unconditional prophecies of a final complete restoration of Israel were false and I did not inspire them to write. They should not be in the canon of the inspired Hebrew Bible. Israel will never be a nation before me again.”
I think not.
Section 9: Kingdom in Zechariah
Zechariah was addressed to the returned remnant. Like Daniel, Zechariah asked God when restoration would occur (1:12). God’s answer would include much more suffering before a final complete restoration.
Although Zerubbabel personally led thousands of Jews back to Judah, a future complete restoration was promised by God (8:7-8).
9:10 [Messiah’s kingdom reign] And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from river even to the ends of the earth.
Zechariah 9:10 is the Messianic reign on earth. Israel’s future king would end wars and his dominion rule would be worldwide – “even to the ends of the earth” (9:10). This is unconditional prophecy. Since it has not yet been fulfilled, its fulfillment must be in the future on literal earth and not in heaven.
ZECHARIAH’S SEQUENCE OF EVENTS
1. Messiah shall come as a king riding a lowly ass (Zech 9:9). This is Christ’s first coming.
2. God cannot forget that He has redeemed both houses of Israel once-for-all time from Egypt (Zech 10:6-8).
3. Both houses of the scattered remnant will return to Israel (Zech 10:9-10).
4. After the remnant returns, another final invasion and siege will occur (Zech 12:2).
5. All people on earth will gather against Jerusalem (Zech 12:3; 14:2).
6. The countryside is attacked. Two-thirds of the inhabitants of the land will be cut off (Zech 13:8).
7. A third of the inhabitants of the countryside will be refined and serve the LORD (Zech 13:9).
8. The city of Jerusalem is attacked. Half of the people are captured (Zech 14:2).
9. God intervenes and splits the Mount of Olives with a valley running from east to west (Zech 14:3-4).
14:4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
10. Many inhabitants of Jerusalem flee through the great valley towards the east (Zech 14:5a).
11. YAHWEH appears with all his saints (Zech 14:5b).
12. God destroys the invading army of all nations (Zech 12:4-9). The enemies of Jerusalem will die from plague and fighting each other (Zech 14:12-13). The surviving inhabitants of Judah will join the fight in Jerusalem (Zech 14:14-15; 13:9).
13. God will remove the iniquity of Israel in one day (Zech 3:8-10).
14. God will pour out upon the house of David and the inhabitants of Jerusalem grace (Zech 12:10a).
15. The house of David and inhabitants of Jerusalem will accept their Messiah and mourn because they had previously rejected Him (Zech 12:10b-14).
16. God will provide a fountain for the house of David and inhabitants of Jerusalem for sin and righteousness (Zech 13:1). Living waters will flow out of Jerusalem to the west (Mediterranean Sea) and to the east (former Dead Sea) (Zech 14:8).
17. Jerusalem will once again be God’s chosen city (Zech 2:11).
18. The conversion of the Gentiles is seen (Zech 2:12).
19. Messiah will end all wars during the Kingdom Reign (Zech 9:19).
20. YAHWEH will be king over all the earth (Zech 14:9).
14:9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
21. The land of Israel will become an uplifted plateau (Zech 14:10).
22. Jerusalem will be safely inhabited (Zech 14:11).
23. The remnant of Gentiles will come to Jerusalem yearly at the Feast of Tabernacle to celebrate redemption with them (Zech 14:16).
14:16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
24. Gentiles who do not come yearly to rejoice with Israel will experience drought (Zech 14:17-19).
14:17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
14:18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
14:19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.
25. During the Millennial Kingdom Reign of Messiah on earth, God’s holiness will be supreme (14:20-21).
14:20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like the bowl’s before the altar.
14:21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts
…………………… Section 1: Defining Preterism
PRETERISM is an interpretation of Christian eschatology which holds that most or all of the biblical prophecies concerning the End Times refer to events which have already happened in the first century after Christ’s birth. The system also claims that Ancient Israel finds its continuation or fulfillment in the Christian church at the destruction of Jerusalem in A.D. 70. (wikipedia)
PARTIAL PRETERISM holds that prophecies such as the destruction of Jerusalem, the Antichrist, the Great Tribulation, and the advent of the Day of the Lord as a “judgment-coming” of Christ were fulfilled in A.D. 70 when the Roman general (and future Emperor) Titus sacked Jerusalem and destroyed the Jewish Temple, putting a permanent stop to the daily animal sacrifices. It identifies “Babylon the Great” (Revelation 17-18) with the ancient pagan City of Rome, or even the city of Jerusalem. Some adherents of Partial Preterism see the Emperor Diocletian as the fulfillment of the “little horn” prophecy of Daniel 7. But this is a minority view. The great majority of Partial Preterists believe that Jerusalem was a “great harlot” destroyed by God in A.D. 70.
Most Partial Preterists also believe that the term Last Days refers not to the last days of planet Earth, or the last days of humankind, but rather to the last days of the Mosaic Covenant, which God held exclusively with the nation of Israel (including biblical proselytes) until the year A.D. 70.
The “Last Days”, however, are to be distinguished from the “Last Day”, which is considered to still be in the future and entailing the last coming of Jesus, the Resurrection of the righteous and unrighteous dead physically from the grave in like manner to Jesus’ physical resurrection, the Final Judgment, and the creation of a literal, non-covenantal New Heaven and New Earth free from the curse of sin and death which was occasioned by the fall of Adam and Eve.
Partial preterists hold that the New Testament predicts and depicts many “comings” of Christ. They contend that the phrase Second Coming means the second of a like kind in a series, for the Scriptures record other “comings” of God even before Jesus’ judgment in A.D. 70.
This would eliminate the A.D. 70 event as the “second” of any series, let alone the second of a series in which the earthly, physical ministry of Christ is the first. Partial Preterists believe that the new creation comes in redemptive progression as Christ reigns from His heavenly throne, subjugating His enemies, and will eventually culminate in the destruction of the “last enemy”, i.e., physical death (1 Cor 15:20-24). In the Partial Preterist paradigm, since enemies of Christ still exist, the resurrection event cannot have already occurred. Nearly all Partial Preterists hold to amillennialism or postmillennialism. (Wikipedia)
FULL PRETERISM (HYPERPRETERISM) differs from Partial Preterism in that Full Preterists believe that all eschatology or “end times” events were fulfilled with the destruction of Jerusalem, including the resurrection of the dead and Jesus’ Second Coming or Parousia. Full Preterism is also known by several other names: Preterism (because the term itself means “past”), Consistent Preterism, True Preterism, Hyper-Preterism (a pejorative term used by opponents of Preterists), and Pantelism. (The term “Pantelism” comes from two Greek roots: παν (pan), “everything”, and τελ- (tel-), referring to completion—another attempted pejorative label that never caught on).
Full Preterism holds that Jesus’ Second Coming is to be viewed not as a future bodily return, but rather a “return” in glory manifested by the physical destruction of Jerusalem and her Temple in A.D. 70 by foreign armies in a manner similar to various Old Testament descriptions of God coming to destroy other nations in righteous judgment.
Full Preterism also holds that the Resurrection of the Dead did not entail the raising of the physical body, but rather the resurrection of the soul from the “place of the dead”, known as Sheol (Hebrew) or Hades (Greek) and that both the living and the dead were raised, changed, caught away and glorified together into one/corporate matured New Covenant Body of Christ. Some versions of Full Preterism teach that the righteous dead obtained an individual spiritual and substantial body for use in the heavenly realm, and the unrighteous dead were cast into the Lake of Fire. Some Full Preterists believe that this judgment is ongoing and that it takes effect upon the death of each individual (Heb. 9:27).
Other Full Preterists believe that because the Book of Revelation was signified (or “symbolized”, according to its first verse, Revelation 1:1), the Lake of Fire was only A.D. 70’s Gehenna (Jerusalem’s garbage dump, not Hell) as it burned. Moreover, this burning was just aionios (pertaining to an age), not eternal. The hermeneutic of audience relevance confines this judgment and punishment to the 1st century AD.
The New Heaven and the New Earth are also equated with the New Covenant and the Fulfillment of the Law in A.D. 70 and are to be viewed in the same manner by which a Christian is considered a “new creation” upon his or her conversion.
Full Preterists typically reject the authority of the Creeds to condemn their view, stating that the Creeds were written by uninspired and fallible men, and that appeals should be made instead to the Scriptures themselves (sola scriptura).
Section 2: Comparing Hyper-Preterism to Futurism
Futurists believe that Preterists, in departing from a “grammatical, contextual, historical” method of interpretation, have erred greatly in matters of doctrine. One of the foundational assertions of Preterists is that the first century Church believed a major eschatological event would take place in their lifetime. 2-Thessalonians 2:1-4 The Thessalonians were being reassured that they hadn’t missed the coming of “the day of the Lord”. They weren’t corrected regarding their anticipation of Christ’s coming. Many “time texts” in the New Testament are used to support this claim, e.g., Matthew 10:23, Matthew 16:27-28, Matthew 24:34, Matthew 26:64, and Rev. 1:1-3. However, Futurists point out that a careful analysis of some of the expressions employed (e.g., “near,” “soon,” and “at hand”), based on a study of Old Testament usage, gives no indication that imminency requires immediacy. See Deuteronomy 32:35, Isaiah 13:6, Jeremiah 51:33, Joel 2:1, Zephaniah 1:14.
It is also contested whether the term “generation” (a translation of the Greek genea) means “race” or “nation,” as the context of many verses would imply. Even if the term were used to denote Christ’s contemporaries, the grammatical structure of verses such as Matthew 16:28 and Matthew 24:34 does not necessitate a first-century fulfillment.[41] Futurists claim, moreover, that the uniform belief of the early church regarding the futuricity of Christ’s second coming militates against the Preterist view.
Preterists maintain that Futurists misunderstand the various metaphors, idioms and prophetic language that the New Testament employs. Preterists claim that many of these are proven to be idiom and metaphors by their use in the Old Testament, and are not meant to be taken literally, e.g., being seen “coming in clouds,” 2 Samuel 22:11-12, and the reference to a “thousand” years in Rev. 20:2, (Psalm 50:10, Psalm 90:4, Deuteronomy 7:9).
1. P: All of Matthew 24 was fulfilled in AD70. D: Most of Matthew 24 is still future.
2. P: Old Testament prophecies about national Israel were all conditional and ended in AD70. D: Hundreds of Old Testament prophecies about national Israel were un-conditional and must be literally fulfilled in the future.
3. P: The Church is spiritual Israel and replaced national Israel. D: The church is the mysterious body of Christ and it does not replace literal promises made to Israel. God promised a literal Messianic Kingdom rule on earth to literal Israel. God cannot lie.
4. P: The “generation” of Matthew 24 can only be the generation between AD30 and AD70. D. The “generation” of Matthew 24 refers to the generation which will literally experience its fulfillment in the future.
5. P: Much of Matthew 24 must be interpreted spiritually in order to fit the events of AD70. D: All of Matthew 24 should be interpreted literally. Jesus was not speaking apocalyptically. Most of Matthew 24 did not literally occur in AD70.
6. P: The sign to leave Jerusalem in AD70 was the appearance of the Roman eagle standard inside the Temple (24:15). D: The sign to leave Jerusalem in AD70 was its being surrounded by armies (Lk 21:20-22). Matthew 24 and Mark 13 focus on the last days; Luke 21 includes AD 70 events.
7. P: Daniel 9:27 ends with the destruction of the Temple and the end of God’s view of national Israel as His special people. D: Daniel 9:27 with the attacking armies of antichrist being destroyed and this did not happen in AD70. Daniel 9:24 extends beyond 9:27 and ends with the Temple being anointed.
8. P: The time/timing texts (at hand, quickly) must be interpreted as an AD70 fulfillment. D: These texts focus on “how” and not “when.” When God acts in the last days, He will act quickly.
9. P: The “clouds”, “lightning” and “trumpet” of Matthew 24 were fulfilled spiritually. The “angels gather” refers to the gospel going out after AD70. The “greatest tribulation” of human history occurred in AD70. D: The second coming of Christ in glory in the future will literally involve the angels gathering the elect from all the earth. Christ’s coming in glory will be literal and the event will involve all nations.
10. P: Preterism is a very minority movement within the a-millennial Reformed and Calvinistic tradition. It does not reflect most of that theology. D: The futurist viewpoint of dispensationalism allows one to interpret the scores of OT prophecies literally and maintains the integrity of God’s Word.
11. P: Preterists prefer to severely disregard the unconditional literal nature of Old Testament prophecy regarding national Israel. D: Futurists argue that the unconditional nature of Old Testament prophecy is their strongest argument for continuity and cannot honest be cast off. For example:
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