Definition of Preterism
Preterism is a school of thought that interprets certain biblical prophecies-particularly those pertaining to the end times-as having been fulfilled primarily (or entirely) in the first century AD. Derived from the Latin “praeter,” meaning “past,” Preterism views many of the events predicted in books such as Matthew, Mark, Luke, and Revelation as already accomplished, most notably with the destruction of Jerusalem in AD 70.
Preterists propose that prophecies about tribulation and judgment-seen, for instance, in Matthew 24 and the Book of Revelation-apply largely to those living in the apostolic era. Preterism invites discussion about the nature of God’s promises, the unfolding of redemptive history, and the interpretation of symbolic language in biblical prophecy.
Etymology and Historical Development
Historically, elements of Preterist thinking can be traced to interpreters in the early centuries of the church. While not always called “Preterism,” the idea that portions of New Testament prophecy were fulfilled in the first-century destruction of Jerusalem gained formal definition much later. Some scholars attribute early modern Preterism to Jesuit writers in the 16th and 17th centuries, who sought to counter other interpretive approaches to the Book of Revelation.
References to the destruction of the Temple can be found materially and textually, including Josephus’s “The Jewish War,” which describes the devastation of Jerusalem in AD 70. The historical accuracy of this event is undisputed among historians, corroborated by archaeological findings in the Old City of Jerusalem that reveal layers of ash and remnants of the Roman siege. These records have fueled the Preterist viewpoint that the “abomination of desolation” (Matthew 24:15) and other prophecies were fulfilled in that catastrophic period.
Main Types of Preterism
1. Partial Preterism
Partial Preterism holds that many, but not all, of the eschatological prophecies were fulfilled in the events surrounding AD 70. While this perspective sees the judgments on Jerusalem, the tribulation, and much of Revelation as completed, it still anticipates a future, literal Second Coming of Christ and a final resurrection of believers and unbelievers. Partial Preterists often emphasize Matthew 24:34: “Truly I tell you, this generation will not pass away until all these things have happened,” interpreting “this generation” as the first-century audience.
2. Full Preterism (or Hyper-Preterism)
Full Preterism, by contrast, suggests that all biblical prophecy-including the resurrection of the dead and the Second Coming-was fulfilled by the end of the first century. This perspective stands outside the confessional statements of the vast majority of historic Christian denominations, who affirm a future, bodily resurrection and future consummation of God’s kingdom. Critics of Full Preterism often cite passages emphasizing a yet-future return of Christ, such as Acts 1:11: “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven.”
Key Scripture Passages
1. Matthew 24 and the Olivet Discourse
Jesus speaks of events including wars, famines, and the destruction of the Temple. Preterists highlight Jesus’ words in Matthew 24:2: “Do you see all these great buildings? … Not one stone here will be left on another; every one will be thrown down.”
2. Mark 13
As a parallel passage to Matthew 24, Mark 13 reinforces the emphasis on near-future fulfillment, with Jesus telling His disciples about upcoming tribulations and the fall of Jerusalem.
3. Luke 21
Luke’s account includes Jesus’ prophecy that Jerusalem would be “surrounded by armies” (Luke 21:20), which Preterists interpret as fulfilled by the Roman siege under Titus.
4. Revelation
Often central to end-times debates, Revelation’s judgments and cataclysms are seen by Preterists as symbolic as well as literal descriptions of first-century events-especially the persecution of Christians under the Roman Empire and the destruction of the Temple. Partial Preterists still maintain future culmination, but Full Preterists argue the book is ultimately fulfilled historically.
Archaeological and Historical Evidence
Archaeological digs in and around Jerusalem have uncovered tangible evidence of the AD 70 destruction, including charred remains that corroborate Josephus’s accounts of the siege. The Temple’s razing fulfilled Jesus’ prediction that “not one stone would be left on another.” These findings support the historical context in which major Prophetic and New Testament texts were understood by first-century Christians.
Additionally, ancient manuscripts of the New Testament, such as early papyrus fragments documented by scholars like those working with the Dead Sea Scrolls, confirm the textual consistency of the passages describing these events. Such evidence reinforces reliability, indicating that warnings of imminent tribulation were preserved accurately.
Theological Considerations
The Preterist view intersects with broader theological questions about:
• God’s Sovereignty and Judgment: Was the fall of Jerusalem a direct, fulfilled judgment on apostate Israel within one generation, as Jesus predicted?
• Continuity of Scripture: Does the fulfillment of these judgments affirm Scripture’s internal consistency and reliability?
• Eschatology: How do we reconcile passages that describe events of a final resurrection or final judgment if so much prophecy is already fulfilled?
For many Christians, these questions reinforce the overarching biblical narrative of redemption, showcasing God’s faithfulness to His promises. Others see potential pitfalls in reconciling a fully completed eschatology with the church’s historic confessions of a future resurrection and final consummation.
Modern Discussion and Debate
Among Christians, Preterism remains a debated topic. Partial Preterists often collaborate with those of differing eschatological stances, maintaining that while key events of Matthew 24 and much of Revelation are fulfilled, the physical return of Christ and the resurrection of the dead remain future.
By contrast, Full Preterism often meets resistance from mainstream theologians and apologists, who argue that a belief in a still-future resurrection and the ultimate glorification of believers is foundational to historic Christian teaching. Many theological councils, denominational statements, and scholarly works express concerns over rejecting a future bodily return of Christ.
Implications for Believers
1. Understanding Prophecy: Preterism challenges readers to consider the original audience and historical context of prophetic passages, encouraging close study of Roman history, first-century Jewish culture, and early Christian writings.
2. Confidence in Scripture: For some, seeing specific biblical prophecies realized within the lifetimes of the apostles strengthens confidence in the trustworthiness of Scripture. It underscores that biblical predictions are accurate and verifiable, consistent with the notion that all Scripture is God-breathed (2 Timothy 3:16).
3. Hope for the Future: Even those who adopt a predominantly Preterist interpretation often emphasize hope in Christ’s ultimate reign and the promise of eternal life (John 3:16). The recognition of past fulfillment of prophecy can fuel faith in the events yet to come.
Conclusion
Preterism interprets key New Testament prophecies-especially Jesus’ warnings in the Gospels and the dramatic visions in Revelation-as events primarily fulfilled in the first century. Partial Preterists see some prophecies, like the judgment on Jerusalem, as already accomplished while looking toward a future Second Coming and resurrection. Full Preterists, on the other hand, contend that nearly all eschatological promises are fully realized.
Archaeological discoveries, historical accounts from Josephus and others, and textual consistency in biblical manuscripts form part of the body of evidence Preterists use to support their perspective. In any view-Preterist, Futurist, or otherwise-the centrality of Scripture and the reliability of God’s Word remain paramount, as believers seek to understand the significance and outworking of biblical prophecy in God’s redemptive plan.
Preterism is a school of thought that interprets certain biblical prophecies-particularly those pertaining to the end times-as having been fulfilled primarily (or entirely) in the first century AD. Derived from the Latin “praeter,” meaning “past,” Preterism views many of the events predicted in books such as Matthew, Mark, Luke, and Revelation as already accomplished, most notably with the destruction of Jerusalem in AD 70.
Preterists propose that prophecies about tribulation and judgment-seen, for instance, in Matthew 24 and the Book of Revelation-apply largely to those living in the apostolic era. Preterism invites discussion about the nature of God’s promises, the unfolding of redemptive history, and the interpretation of symbolic language in biblical prophecy.
Etymology and Historical Development
Historically, elements of Preterist thinking can be traced to interpreters in the early centuries of the church. While not always called “Preterism,” the idea that portions of New Testament prophecy were fulfilled in the first-century destruction of Jerusalem gained formal definition much later. Some scholars attribute early modern Preterism to Jesuit writers in the 16th and 17th centuries, who sought to counter other interpretive approaches to the Book of Revelation.
References to the destruction of the Temple can be found materially and textually, including Josephus’s “The Jewish War,” which describes the devastation of Jerusalem in AD 70. The historical accuracy of this event is undisputed among historians, corroborated by archaeological findings in the Old City of Jerusalem that reveal layers of ash and remnants of the Roman siege. These records have fueled the Preterist viewpoint that the “abomination of desolation” (Matthew 24:15) and other prophecies were fulfilled in that catastrophic period.
Main Types of Preterism
1. Partial Preterism
Partial Preterism holds that many, but not all, of the eschatological prophecies were fulfilled in the events surrounding AD 70. While this perspective sees the judgments on Jerusalem, the tribulation, and much of Revelation as completed, it still anticipates a future, literal Second Coming of Christ and a final resurrection of believers and unbelievers. Partial Preterists often emphasize Matthew 24:34: “Truly I tell you, this generation will not pass away until all these things have happened,” interpreting “this generation” as the first-century audience.
2. Full Preterism (or Hyper-Preterism)
Full Preterism, by contrast, suggests that all biblical prophecy-including the resurrection of the dead and the Second Coming-was fulfilled by the end of the first century. This perspective stands outside the confessional statements of the vast majority of historic Christian denominations, who affirm a future, bodily resurrection and future consummation of God’s kingdom. Critics of Full Preterism often cite passages emphasizing a yet-future return of Christ, such as Acts 1:11: “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven.”
Key Scripture Passages
1. Matthew 24 and the Olivet Discourse
Jesus speaks of events including wars, famines, and the destruction of the Temple. Preterists highlight Jesus’ words in Matthew 24:2: “Do you see all these great buildings? … Not one stone here will be left on another; every one will be thrown down.”
2. Mark 13
As a parallel passage to Matthew 24, Mark 13 reinforces the emphasis on near-future fulfillment, with Jesus telling His disciples about upcoming tribulations and the fall of Jerusalem.
3. Luke 21
Luke’s account includes Jesus’ prophecy that Jerusalem would be “surrounded by armies” (Luke 21:20), which Preterists interpret as fulfilled by the Roman siege under Titus.
4. Revelation
Often central to end-times debates, Revelation’s judgments and cataclysms are seen by Preterists as symbolic as well as literal descriptions of first-century events-especially the persecution of Christians under the Roman Empire and the destruction of the Temple. Partial Preterists still maintain future culmination, but Full Preterists argue the book is ultimately fulfilled historically.
Archaeological and Historical Evidence
Archaeological digs in and around Jerusalem have uncovered tangible evidence of the AD 70 destruction, including charred remains that corroborate Josephus’s accounts of the siege. The Temple’s razing fulfilled Jesus’ prediction that “not one stone would be left on another.” These findings support the historical context in which major Prophetic and New Testament texts were understood by first-century Christians.
Additionally, ancient manuscripts of the New Testament, such as early papyrus fragments documented by scholars like those working with the Dead Sea Scrolls, confirm the textual consistency of the passages describing these events. Such evidence reinforces reliability, indicating that warnings of imminent tribulation were preserved accurately.
Theological Considerations
The Preterist view intersects with broader theological questions about:
• God’s Sovereignty and Judgment: Was the fall of Jerusalem a direct, fulfilled judgment on apostate Israel within one generation, as Jesus predicted?
• Continuity of Scripture: Does the fulfillment of these judgments affirm Scripture’s internal consistency and reliability?
• Eschatology: How do we reconcile passages that describe events of a final resurrection or final judgment if so much prophecy is already fulfilled?
For many Christians, these questions reinforce the overarching biblical narrative of redemption, showcasing God’s faithfulness to His promises. Others see potential pitfalls in reconciling a fully completed eschatology with the church’s historic confessions of a future resurrection and final consummation.
Modern Discussion and Debate
Among Christians, Preterism remains a debated topic. Partial Preterists often collaborate with those of differing eschatological stances, maintaining that while key events of Matthew 24 and much of Revelation are fulfilled, the physical return of Christ and the resurrection of the dead remain future.
By contrast, Full Preterism often meets resistance from mainstream theologians and apologists, who argue that a belief in a still-future resurrection and the ultimate glorification of believers is foundational to historic Christian teaching. Many theological councils, denominational statements, and scholarly works express concerns over rejecting a future bodily return of Christ.
Implications for Believers
1. Understanding Prophecy: Preterism challenges readers to consider the original audience and historical context of prophetic passages, encouraging close study of Roman history, first-century Jewish culture, and early Christian writings.
2. Confidence in Scripture: For some, seeing specific biblical prophecies realized within the lifetimes of the apostles strengthens confidence in the trustworthiness of Scripture. It underscores that biblical predictions are accurate and verifiable, consistent with the notion that all Scripture is God-breathed (2 Timothy 3:16).
3. Hope for the Future: Even those who adopt a predominantly Preterist interpretation often emphasize hope in Christ’s ultimate reign and the promise of eternal life (John 3:16). The recognition of past fulfillment of prophecy can fuel faith in the events yet to come.
Conclusion
Preterism interprets key New Testament prophecies-especially Jesus’ warnings in the Gospels and the dramatic visions in Revelation-as events primarily fulfilled in the first century. Partial Preterists see some prophecies, like the judgment on Jerusalem, as already accomplished while looking toward a future Second Coming and resurrection. Full Preterists, on the other hand, contend that nearly all eschatological promises are fully realized.
Archaeological discoveries, historical accounts from Josephus and others, and textual consistency in biblical manuscripts form part of the body of evidence Preterists use to support their perspective. In any view-Preterist, Futurist, or otherwise-the centrality of Scripture and the reliability of God’s Word remain paramount, as believers seek to understand the significance and outworking of biblical prophecy in God’s redemptive plan.
