MAIN ARTICLE COLLECTION
Typically Organized by Author’s First Name
Adam Maarschalk: The Two Witnesses Killed by the Beast (2014)
Having seen that it was the Zealots and the Idumeans who trampled Jerusalem for 3.5 years (42 months), we also see in Revelation 11:3 that God gave power to His two witnesses to prophesy for 3.5 years (1260 days). These time periods were identical in length, but did they begin and end at the same time?
Alan Patrick Boyd Study Archive
it would seem wise for the modern system to abandon the claim that it is the historic faith of the church.
American Presbyterian Church on the Second Coming and Preterism (2012)
Like Hymenaeus and Philetus, Russell, who lived in the 19th century, was guilty of profane and vain babblings and has increased unto more ungodliness, (II Tim. 2:16-18). Like Hymenaeus and Philetus, Russell’s word eats like gangrene.
Anne Rice: Christ the Lord, Out of Egypt (2005)
Although the preterists have embraced Ms. Rice as one of their own, this does not necessarily mean that she shares their views about eschatology. Still, her work may succeed in doing what I would not have thought possible: providing preterism with a mass audience.
Bibliography: Journal, “Dispensationalism in Transition” (1988-1995)
Challenging Traditional Dispensationalism’s “
Code of Silence’
Bill Wepfer: Which Way to the End? A Primer on Eschatology and the Message of Revelation (2018)
Forcing the Millennium upon the rest of Scripture is a high interpretive price to pay on behalf of one figurative passage in the third chapter from the Bible’s end! Maybe our Futurist brethren should count the cost before erecting such a hermeneutically expensive structure that takes glory away from Christ and His church. With these and other interpretive machinations, it is well to note exactly what is NOT in Rev20.
Bob Passantino: Did We Miss The End? A Review of The End of All Things: A Defense of the Future (2003)
Preterism is fairly recent as a definable interpretive method, although it has been present at least in principle in some interpretations throughout church history.
Brian Abshire: Why I Believe We Are Not Living in “The Last Days” (1999)
But if the destruction of Jerusalem was about to occur, if the land was invaded and the city about to be surrounded, how much clearer could he make it? The 70 AD scenario is the only one that really does justice to John’s sense of expectancy
Brian Schwertly: The Premillennial Deception: Chiliasm Examined in the Light of Scripture (1996)
When dealing with the book of Revelation, which is filled with symbolic imagery, one must define this imagery not by the morning newspaper or CNN but by examining the clearer portions of Scripture where many of John’s pictures are clearly defined.
Brian Simmons: A Brief Survey of Eschatology (2010)
he study of eschatology is made more complex by the existence of different schemes or “systems” which purport to assess the evidence in an unbiased manner, and present an objective framework to assist in understanding the Scriptures. Nevertheless, the study of “last things” must be undertaken if we are to arrive at correct conclusions regarding God’s redemptive plan.
Carlos Gonzalez: 7 Differences Between Partial Preterist and Historicist Postmillennialism (2015)
Historicists believe Revelation is about progressive history starting from the Apostle John’s time until the eternal state, just like the prophecies in the book of Daniel.
Charles Terpstra: Reformed Eschatology Has Been Amillennial Since the Reformation (1999)
the Reformers did not develop the doctrines of eschatology, at least not very far. Witness the fact that neither Luther nor Calvin produced a commentary on the book of Revelation. They basically repeated what the church had held for over a thousand years.
Colin Green: 62AD: The year in which the Book of Acts was written? (2016)
Acts touches on the Jerusalem temple many times, but there is no such notice of this particular last days-type event in Acts. The most ‘normal’ explanation for this is that Acts was written before 70AD.
Dan Harden: Split Decision: Olivet Stands United (1999)
So if Dr. Gentry can accept the Noahic correlation in Luke 17 with the Parousia of Christ at 70 AD, he must therefore concede that this character of tranquillity did in fact have a clear relationship with the apostate Jews of that day.
Daniel Whitby: A Paraphrase and Commentary on The New Testament (1703)
if we explain what St. Peter says, as relating to the destruction of Jerusalem, we must take his expressions in a figurative sense; but figurative language, though it is well adapted to prophecy, such as that which is recorded Matt, xiv, is not very suitable to a plain doctrinal dissertation, especially to one delivered in the form of an epistle.
David Chilton Lecture Series “The Days of Vengeance” (1987 Audio)
The Days of Vengeance is an extraordinary exposition of the book of Revelation and will undoubtedly be welcomed as a cool drenching rain upon a dry, thirsty ground.
David Chilton Study Archive
Widely considered a full preterist convert in his final years, based on his self-identification with that community – “here I am as a full preterist”. Nevertheless, his doctrine continued to anticipate a culmination of prophetic fulfillment in the postmillennial “paradise mandate” he had championed his entire life.
David Chilton: An Eschatology of Dominion (1985)
Examples could be multiplied, in every field. The whole rise of Western Civilization—science and technology, medicine, the arts, constitutionalism, the jury system, free enterprise, literacy, increasing productivity, a rising standard of living, the high status of women—is attributable to one major fact: the West has been transformed by Christianity.
David Chilton: Days of Vengeance (1987)
(The Book of Revelation) is about the destruction of Israel and Christ’s victory over His enemies in the establishment of the New Covenant Temple.
David Chilton: Dias de Retribucion (1987)
Pero cuando viereis a Jerusalén rodeada de ejércitos, sabed entonces que su destrucción ha llegado.
David Chilton: El Paraiso de Restaurado (1985)
David Chilton es el autor de varias obras pioneras sobre profecía bíblica, incluyendo Days of Vengeance
David Chilton: Foreword to What Happened in AD70? (1996)
That fact presents Christians with a dilemma: If Jesus was wrong in His prediction (as theological liberals have been saying for many years), we have a much bigger problem than an academic theological issue regarding the doctrine of Eschatology
David Chilton: Judgment from the Sanctuary (1987)
St. John abandons the language and imagery of warning, concentrating wholly on the message of Jerusalem’s impending destruction. As he describes the City’s doom, he extends and intensifies the Exodus imagery that has already been so pervasive throughout the prophecy.
David Chilton: La Gran Tribulacion (1987)
El profeta Miqueas presenta un mensaje muy similar al malvado rey Acab de Israel, explicando por qué Acab sería muerto en combate contra los arameos
David Chilton: Looking for New Heavens and a New Earth (1996)
But a person at all familiar with the phraseology of the Old Testament Scriptures knows that the dissolution of the Mosaic Economy and the establishment of the Christian [Economy] is often spoken of as a removal of the old earth and heavens and the creation of the new earth and heavens.
David Chilton: Paradise – The Pattern For Prophecy (1985)
the Biblical associations with water are much more complex than that. This is because understanding Biblical symbolism does not mean cracking a code. It is much more like reading good poetry.
David Chilton: Paradise Restored – A Biblical Theology of Dominion (1985)
…Accordingly it appears to me, that the misfortunes of all men, from the beginning of the world, if they be compared to these of the Jews, are not so considerable as they were….
David Chilton: The Mystery of the Abyss (1987)
Satanic gangs of murderous Zealots that preyed on the citizens of Jerusalem, ransacking houses and committing murder and rape indiscriminately. Characteristically, these perverts dressed up as harlots in order to seduce unsuspecting men to their deaths.
David Chilton: The Rise of Antichrist (1985)
When the doctrine of antichrist is understood, it fits in perfectly with what the rest of the New Testament tells us about the age of the “terminal generation.”
David Chilton: Tyler, Texas (1992)
The Gospel takes root in a society and the church is built up from the local constituency. But that’s not what went on in this church.
David Engelsma: Timely Questions about Preterism and it’s Reconstruction Ally (1999)
Some Christian Reconstructionists hold that certain parts of Matthew 24 and the Apocalypse were fulfilled in AD 70, but all of them affirm the future physical Second Advent of Christ, resurrection of the just and unjust, and final judgment. That is, all are orthodox eschatologists.
David Green: Gary North, Postmillennial or Neo-Manichean? (2001)
Does the church’s “struggle against sin” imply the church’s non-triumph over sin on Earth? If so, then No, the church militant will not “struggle against sin in history forever.”
David Green: Preterism and the Ecumenical Creeds (1999)
Since not all errors that touch upon the Resurrection are inescapably damnable, and since non-damnable errors can exist in the historic Church and in her Creeds, as we agree, and since (more importantly) the grammatical-historical exegesis of Scripture is offering strong support for preterism, then futurism could possibly be a non-fatal, historic Church error.
David Green: The Arbitrary Principle of Hyper-Creedalism (2004)
I do not accuse creedalists, such as Gentry, of ascribing divine inspiration to the Ecumenical Creeds. (Although when it comes to their reaction to preterism, they do, unwittingly and for all practical purposes, put the Creeds on a par with,and even above, Scripture.)
David Seargant: Millennium Now (1982)
It is the suggestion of the present writer that most (but not all) of the “doomsday” statements of Jesus related, not to the final Judgment of all humanity, but to what we might call the “Messianic Judgment” of Jerusalem and the old order culminating in the destruction of AD 70.
Debate between Ice (Dispensational) and Viggiano (Postmillennial) – (2017 Video)
Debate Question: “Will the Gospel change the world?”
DeMar and Chilton: 2 Peter 3 – The Passing Away of Heaven and Earth (2010)
They scoffed at the claims made by Jesus that the temple would be destroyed and Jesus Himself would be the one to make it happen before their generation passed away. Since more than 30 years had passed since Jesus made this prediction, and the temple was still standing with no indication that it would be destroyed in less than a decade, they began to mock the words of Jesus.
DSS Fragment: 7Q5 (Pre-AD68, in Greek)
I do not think that there can be any doubt about the identification of 7Q5 – “7Q5 = Mark 6:52-53”
Ed Hara: Problems with Stevens’ Response to Gentry (2000)
This is where the thinking of Calvinists and Catholics comes to a screeching disconnect, based on Luther’s faulty notion of “sola fide” justification. This isn’t even covenantal and those who are in the reformed camp ought to take a closer look at how a covenant works before they go spouting off Luther’s nonsense as truth.
Ed Stevens: A Forty Year Millennium? (2003)
It is this transition period that the rabbis discussed frequently in their Messianic debates. They labeled that period “the days of the Messiah.’
Email Exchanges with David Chilton (1996)
Thanks for coming to the source! PRETERISTS do NOT “repudiate the Second Advent, the resurrection, the final judgment, and so forth” – they just *affirm* that they HAPPENED in AD 70!
F.W. Farrar: Dating The Book of Revelation (1882)
Do not contemporary events and contemporary persecutions figure in every one of the numerous Apocalypses in which Jews and Christians at this epoch expressed their hopes and fears?
Francis Gumerlock: Revelation and the First Century (2009)
John wrote Revelation before A.D. 70; “The hour of testing” (Rev 3:10) occurred immediately after the death of Nero; The Emperor Titus was one of the horsemen of the Apocalypse; The seal and trumpet judgments were fulfilled in the first century Roman-Judean war; The Roman Emperor Nero was the beast of Revelation 13; Nero’s name was used in calculation of the number of the beast, 666
Frank Daniels: Days of Future Passed: You Missed It (2016)
Gentry claims to provide “a brief introduction, summary, and critique of the system.” This is something that he truly does not do. Nowhere in the book does he lay out in detail the support for the Full Preterist viewpoint
Gary DeMar: The Passing Away of Heaven and Earth (1999)
Commentators often argue that Matthew 24 contains both a discussion of the A.D. 70 destruction as well as a reference to a yet-future return of Christ. This supposed distinction is drawn by contrasting “this generation” and “that day and hour.”
Gary North, Fundamentalism’s Bloody Homeland for Jews (2003)
Ever since the creation of the State of Israel in 1948, dispensationalists have been sorely tempted to announce, “Prophecy is being fulfilled. Jesus is coming back soon.” This is inconsistent with the academic version of the dispensational system of interpretation, because the official position says that no Old Testament prophecy has been, or can be, fulfilled in the Church Age,
Gary North: Full Preterism, Manichean or Perfectionist-Pelagian?
A Manichean insists that there is an equal ultimacy in history between good and evil. It proclaims faith in the eternality of the struggle between good and evil.
Gary North: The Unannounced Reason Behind American Fundamentalism’s Support for the State of Israel (2000)
Their eschatology has produced a kind of Catch-22 for fundamentalists. What if, as a result of evangelism, the Jews of Israel were converted en masse to Christianity? They would then be Raptured, along with their Gentile brethren, leaving only Arabs behind.
Greg Bahnsen Study Archive
Christ pointed in his eschatological discourses to the destruction of Jerusalem and the preceding tribulation as the great crisis in the history of the theocracy and the type of the judgment of the world, and there never was a more alarming state of society.
Greg Bahnsen: Another Look at Chilton’s Days of Vengeance (1988)
I cannot recommend my friend David’s commentary on Revelation.
Greg Bahnsen: Hermeneutics in the Book of Revelation (1984)
Taking the book as a whole, it is evident that the return of Christ was still the church’s hope. It was not conceived, however, as an isolated event. It was, in fact, inclusive of a large and varied series of events which would lead up to it.
Greg Bahnsen: Not All of Israel is Israel (1994)
In God’s covenantal promise, Abram asked God to give him a seed to be heir to his estate.
Hyper-Preterism and the Orthodox Presbyterian Church (OPC)
there is a sense in which it can be said that Christ did “come” or “return” (although not physically) in AD 70 for judgment of the Jews.
J.A.T. Robinson: Redating The New Testament – Introduction (1976)
the fall of Jerusalem in AD 70, and with it the collapse of institutional Judaism based on the temple, is never once mentioned as a past fact.
J.E. Gautier: Preterist ApoLOGICetic (1998)
All of the Old Testament Comings belonged to the Father. In AD 70, shortly after Israel had rejected and crucified the Christ, the one and only New Testament Coming occurred. It belonged to the Son.
Jack Kettler: Dispensationalism’s Eschatological Dilemma (1999)
Dispensational eschatology cannot escape the dilemma, on the one hand, of having great excitement about the Jews going to Israel and, on the other hand, knowing those millions will soon die during the seven-year tribulation.
James Jordan: The Abomination of Desolation (1988)
Those who ignore the Idumean invasion of the Temple cannot deal with Jesus’ statement in Matthew 24 that the abomination of desolation stood in the holy place.
James Stuart Russell Reviewed – High Praise for “The Parousia”
I can never read the New Testament again the same way I read it before reading The Parousia. I hope better scholars than I will continue to analyze and evaluate the content of J. Stuart Russell’s important work.
Jared Olivetti: Creeds vs. Hyper-Preterism (2006)
If the hyper-preterists are right, then the church has been wrong for a very, very long time on some very, very important issues.
Jason Robertson: Isaiah 9 and the Infinite Procreation Error of Full Preterism (2010)
I’ve been reading Samuel Frost’s articles lately as he, as a Full Preterist, is trying to persuade his fellow-FPs that “infinite procreation” is bad theology. He has been pointing out to his FP colleagues that FP needs to add a “consummation doctrine” or FP theology is not going to survive. He argues that FP begins with assuming a paradox and that is not a good way for a theological system to begin. LOL – I agree.
Jay Rogers: Epiphanius of Salamis on the Hymenaean Heresy (2018)
Epiphanius provides some useful information on how the early Church viewed the Hymenaean heresy as a form of Docetic Gnosticism.
John A.T. Robinson Study Archive
It is indeed generally agreed that this passage must bespeak a pre-70 situation. . . . There seems therefore no reason why the oracle should not have been uttered by a Christian prophet as the doom of the city drew nigh.
John Calvin Study Archive
That the Roman Power took away the Daily Sacrifice, and cast down the place of its Sanctuary, it is impossible to doubt. Titus, during the reign of his father Vespasian desolated Jerusalem by destroying both the City and the Sanctuary
John Calvin: The Seventh Sermon upon the first Chapter of Deuteronomie (1555)
That is the cause why he setteth them before us after that fashion. And we see also how our Lord Jesus speaketh of himselfe, in bewayling the destruction of the Citie of Jerusalem
John Owen Study Archive
Wherefore this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the temple, city, and nation of the Jews
Joseph Gauiter: Preterist ApoLOGICetic (1998)
The burden of proof in the argument rests not on those who assert, but on those who deny the past advent.
Joseph Gautier: David Chilton (1997)
Contrary to the theories of those interpreters who would style themselves as ‘consistent preterists,’ the Fall of Jerusalem did not constitute the Second Coming of Christ… its ultimate thesis – that there is no future Coming of Christ or Final Judgment – is heretical.
Keith Mathison: A Critique of the Evangelical Doctrine of Solo Scriptura (2003)
Another pantelist, John Noe, claims that this rejection of the authority of the ecumenical creeds “is what the doctrine of sola scriptura is all about.” As we have demonstrated, this is manifestly untrue of the classical Reformed doctrine of sola scriptura.
Keith Mathison: The Preterist Approach to Revelation — The Unfolding of Biblical Eschatology (2012)
A number of scholars, however, have begun to propose a fifth approach, which may be termed the eclectic approach. As one proponent of this view explains, “The solution is to allow the preterist, idealist, and futurist methods to interact in such a way that the strengths are maximized and the weaknesses minimized.’
Ken Gentry: A Brief Theological Analysis of Hyper Preterism (1995)
First, hyper-preterism is heterodox. It is outside the creedal orthodoxy of Christianity. No creed allows any second Advent in A.D. 70. No creed allows any other type of resurrection than a bodily one.
Ken Gentry: AD70 and the Second Advent in Matthew 24 (2014)
Jesus is shifting his attention from the destruction of the temple in AD 70 to his second coming at the end of history. In this and the next few articles I will present more than a dozen arguments for the transition in Matthew 24.
Ken Gentry: Anti-Semitism and Dispensationalism (2011)
But even while encouraging Jews to return to Israel, dispensationalists teach that “Zechariah predicts that two-thirds of the Jewish people in the land will perish during the Tribulation period.”
Ken Gentry: Apocalypse Then (1999)
the preterist view of Revelation, which reached its zenith in the period spanning the 1600s through the 1800s, is experiencing a remarkable revival in our times.
Ken Gentry: As Lightning Comes From the East (2001)
The specter of A.D. 70 haunts the New Testament record (being frequently and vigorously prophesied). Its occurrence dramatically impacts first-century history (being one of its more datable and catastrophic events).
Ken Gentry: Back to the Future – The Preterist Perspective (2000)
One of the best known and most accessible of the ancient preterists is Eusebius, the “father of church history.” In his classic Ecclesiastical History he details Jerusalem’s woes in A.D. 70. After a lengthy citation from Josephus’s Wars of the Jews, Eusebius writes that “it is fitting to add to his accounts the true prediction of our Saviour in which he foretold these very events”
Ken Gentry: Before Jerusalem Fell – Dating the Book of Revelation (1989)
Tongues-speaking was a warning sign to Peter’s hearers of the necessity of their being ‘saved from this perverse generation’ (Acts 2:40) before the ‘great and glorious day of the Lord
Ken Gentry: Book Review, Revelation: Four Views (1997)
David Chilton’s Days of Vengeance (despite some flights of fancy, use of astrology, and high liturgy) is an extremely insightful commentary.
Ken Gentry: Boy, O, Boyd! (1992)
When Boyd wrote the historical study, he was a dispensationalist. According to Tommy Ice, he remains an ardent (premillennialist, but not Dispensationalist) to this day.
Ken Gentry: Christ’s Resurrection and Ours (2003)
The phrase “flesh and blood” shows the need for transformation. It highlights the weakened, sinful estate, not the material condition.
Ken Gentry: Hyper-Preterist Confusions (2018)
A part of the lure of Hyper-preterism is its proud, pompous, pulpit-pounding pummeling of orthodox believers who “foolishly” hold to historic Christian theology. Unfortunately, they too often misunderstand and therefore misrepresent the facts.
Ken Gentry: Not One Stone Upon Another? (2012)
Now what is this challenge that some raise against the AD 70 fulfillment of the first portion of the Olivet Discourse?
Ken Gentry: Recent Developments in the Eschatological Debate (2001)
A cult-like enthusiasm fuels this unorthodox movement, which teaches that the total complex of end time events transpired in the first-century: the Second Advent, the resurrection, the rapture of the saints, and the great judgment.
Ken Gentry: The Beast of Revelation (1989)
Now it is almost universally agreed that Nero was one who was possessed of a “bestial nature.” Nero was even feared and hated by his own countrymen. A perusal of the ancient literature demonstrates that Nero “was of a cruel and unrestrained brutality.”
Ken Gentry: The Book of Revelation and Eschatology (2003)
With the particularity of the audience emphasized in conjunction with his message of the imminent expectation of the occurrence of the events, I do not see how a preterism of some sort can be escaped.
Ken Gentry: The Spiritual Nature of the Kingdom (1985)
In response to the Pharisees, Christ specifically declared that the kingdom does not come visibly and gloriously (as the dispensational construction would have it!)
Ken Gentry: The Transition Text in Matthew 24 – An Answer to Full Preterism (2000)
Now, is it hermeneutically possible for identical terms or phrases to be applied to different events? As a matter of fact, it is not only possible, but quite common in human language and biblical revelation.
Ken Gentry: Witnessing to Dispensationalists (2011)
(1) When approaching a dispensationalist, never — never! — walk up from behind.
Ken Gentry: Zechariah 14 and Prophetic Symbolism (2010)
Calvin goes on to state that Zechariah is “employing a highly figurative language” by which he “accommodates himself, as I have said, to the capacity of our flesh.”
Kevin Craig: A Review of Mathison’s Book When Shall These Things Be? (2004)
I met David Chilton in 1977 or 1978, while he was attending classes at Reformed Theological Seminary in Jackson, MS. We became very good friends, and I shared the pulpit with him at Reformation Bible Church in Anaheim, CA.
Knox Seminary: The People of God, the Land of Israel, and the Impartiality of the Gospel (2002)
Recently a number of leaders in the Protestant community of the United States have urged the endorsement of far-reaching and unilateral political commitments to the people and land of Israel in the Israeli-Palestinian conflict, citing Holy Scripture as the basis for those commitments.
Kurt Simmons: The Road Back to Preterism – A Brief History of Eschatology and the Church (2006)
Dispensationalists have been taking a beating in recent years from debaters of the Preterist camp, and today they will no longer accept challenges to debate. Let us hope this is a sign that the sun is beginning to set on his dangerous doctrine.
Martyn McGeown: Preterist Gangrene: Its Diagnosis, Prognosis and Cure (2008)
Given that most of the eschatological texts have been devoured by the preterist gangrene, what is there to stop the men of Postmillennial Reconstructionism from adopting full-blown preterism? We appreciate the fact that a future Second Advent still occupies a place in their theology, but after “preterizing” most of the New Testament, where will they find Biblical evidence to support this eschatology?
Matthew Everhard: Problems with Full Preterism: Is the Bible a Book without a Final Chapter or Even a Back Cover? (2014)
It provides no Biblical answer to the question “What is next?” or “How does history wrap up?” (See Gary Demar, End Times Madness, in which the author says nothing to explain what happens “next,” but merely spends chapter after chapter refuting dispensationalism).
Michael Shover: Luke 21:20-21 – The Flight to Pella (2018 Audio)
This our Lord indicated in Matthew 24:13 when He said, ‘he that endures to the end shall be saved.’ The end that He had spoken of was the end of Jerusalem.
Norman Geisler: A Response to Steve Gregg’s Defense of Hanegraaff (2007)
In brief, Gregg’s attempt to rescue the partial preterist position he shares with Hank Hanegraaff is a failure. It rests upon a methodologically unorthodox way of interpreting Scripture. If this same method were used on the Gospel narratives of the resurrection of Christ, the preterist would also be theologically unorthodox.
Randall Otto: Preterism and the Question of Heresy (2000)
Paul probably held the widespread notion that the interim stage of the Messianic kingdom would be only of short duration and that, like Aqiba and Eliezer ben Hyrcanus, “he will have reckoned with forty years at most.”
Rapture Ready FAQ: Can you tell me more about Kenneth Gentry and his preterist errors?
The entire preterist argument goes up in smoke since they have reversed the interpretative process by declaring first that “this generation” has to refer to Christ’s contemporaries, thus all these things had to be fulfilled in the first century.
Richard MacPherson: A Hyper-Preterist Response to Gentry (2002)
the careful student of the Scriptures (not to imply that Gentry and all other non-HP exegetes are not “careful”) will discover that the inspired writers did NOT anticipate a physical, bodily resurrection OR “return of the Lord”.
Robert Reymond: Who Really Owns the “Holy Land”? A Reformed Response to Dispensationalism (2006)
all of God’s land promises to Israel in the Old Testament are to be viewed in terms of shadow, type, and prophecy, in contrast to the reality, substance, and fulfillment of which the New Testament speaks.
RPC General Assembly: Against Unorthodox Eschatology (2010)
The 2010 General Assembly of the Reformed Presbyterian Church General Assembly does hereby adopt the following position concerning the unorthodox eschatological doctrine of Full Preterism,
Sam Frost: David Chilton on Full Preterism, Part One (2011)
Todd Dennis then asks, “Does such a grand future expectation (the “Paradise Mandate”) yet to be consummated still qualify as full preterism? If the Bible anticipates world-wide conversion, wouldn’t that be a prophecy as of yet unfulfilled?” Yes, Todd, it would.
Sam Frost: David Chilton on Full Preterism, Part Two (2011)
Chilton was only a full Preterist for 6 months before he died. How much do you think he was able to rethink in that amount of time? How much did you have all worked out within 6 months of becoming a full Preterist? Do you honestly think that if he lived for just one more year he would have been where is was when he died? You of all people know it takes time to rethink one’s entire theological understanding.
Sam Frost: The Creeds, The Prophets and the Latter Times (2017)
the “former days” is all the way, at least, from the time of Adam to Moses! Why, then, does one insist that the “Latter Days” means only a few short years?
Simon Yap: So you want to know who the beast is (2016)
The “mark” symbolized the spiritual condition of the inhabitants of Jerusalem. The ones with the “mark” were in allegiance with God. However, in Revelation, the mark is reversed. That is to say, the mark was on those who were against God and had allegiance to the “beast.”
Steve Gregg Study Archive
It may also be pointed out that many scholars, including those supportive of the late date, have said that there is no historical proof that there was an empire-wide persecution of Christians even in Domition’s reign
Steve Gregg: Revelation: Four Views – A Parallel Commentary (1997, 2013)
David Chilton’s Days of Vengeance (despite some flights of fancy, use of astrology, and high liturgy) is an extremely insightful commentary.
Todd Dennis: Church-State Relations and the Book of Revelation (2013)
In few men probably has the ideal of the Christian Ministry been more fully realized than in Dr. Russell. He was a most impressive preacher, with a style remarkably simple, clear and direct, and a happy choice of words.
Walt Hibbard: A Courteous Response to Dr. Gary North’s Vitriolic Essay (2001)
Whereas Reformed scholars and laymen who become Preterists adopt this position largely (but not exclusively) because of the New Testament’s emphasis on the numerous and powerful imminency passages, our author chooses to discuss only one imminency verse
Walt Hibbard: A Response to Ken Gentry’s “A Brief Theological Analysis of Hyper-Preterism” (2000)
The full preterist view of history and the post mil view of history are very similar, both sharing an optimistic outlook.
Walt Hibbard: Bridge From Futurism to Preterism (2004)
Dr. Gentry would have us believe that the predicted destruction of Jerusalem was fulfilled in the first century, but the second coming, resurrection of the dead, and the final judgment would not be fulfilled until the end of the material world.
Westminster Confession of Faith (1646)
In fact, one of the finest intellects of the Westminster Assembly was a strong preterist: John Lightfoot.. This committed Lightfoot so strongly to preterism that he suggested Revelation’s overall theme is Israel’s judgment
William Bell: A Response to Gentry on the Resurrection (2003)
Jesus, to have been raised physically from the dead required that the same body be raised. Otherwise it would not be a true resurrection of His body. Thus, the gospels and epistles demonstrate the fact of Jesus’ post resurrection experience.