What is Partial Preterism?

by Charles S. Meek

Partial preterism is the view of Bible prophecy which holds to the idea that some of the “last days” events were fulfilled in AD 70 (in conjunction with the destruction of Jerusalem and the temple)—but some are yet to be fulfilled.

The partial preterist camp is especially diverse. There are nearly as many views on partial preterism as there are partial preterists. Even the teaching of the most notable theologians on this subject are murky and confusing on key details. Below are some of the ways that partial preterists mix and match which prophetic passages are past and which are future. I cover all of these views in detail in my book, CHRISTIAN HOPE THROUGH FULFILLED PROPHECY, and will only give a very brief summary here. The number of variations on the theme becomes schizophrenic:

1. Some divide the Olivet Discourse into some passages being fulfilled in the past, while some are future. For example, in Matthew 24, they may say that verses 1-34 are past, while verses 35-51 are future. PROBLEM: The parallel passages of Mark 13, Luke 17, and Luke 21 do not allow for this division.
   
2. Some say that ALL of the Olivet Discourse was fulfilled in the past, but there will be a DUAL FULFILLMENT in the future. That is, Jesus came “in judgment” in AD 70, but there will be a future “consummate coming” of Jesus in the future. PROBLEM: The Bible only speaks of one Second Coming, one Great Tribulation, one Great Judgment, etc. There is no hint of dual fulfillment. Jesus never says anything like, “I will come (a second time) in judgment in this generation, then come (a third time) in a far distant time.”
   
3. Others say that Matthew 24 was fulfilled in finality in AD 70 (admitting that the strong time-statements therein limit fulfillment to the first generation), but think Matthew 25 is still future. PROBLEM: Matthew 25 contains the same divine presence (“coming”) of Jesus as Matthew 24. It is the same sermon. There is no distinction between these divine appearances. Indeed, in the original text there would not have been an arbitrary separation by chapters. They would have been understood by Jesus’ disciples as one event.
   
4. Still others say that ALL of the Olivet Discourse was fulfilled in finality, but pick and choose other
   passages outside of the Olivet Discourse such as Acts 1:9-11 as being still future, because there is no clear time restriction attached. PROBLEM: We use scriptures to confirm/validate others on the same topic. The Olivet Discourse (and many other passages such as Matthew 10:23; 16:27-28, 26:64; etc.) make it clear that THE PAROUSIA would happen with the destruction of Jerusalem—in the lifetimes of some of those then living.
   
5. Some pick and choose passages out of the SAME TEXT that are still future. For example, one view states that 1 Thessalonians 2:19, 3:13, 5:2, and 5:23 were fulfilled in AD 70, but verse 4:15 is still future. PROBLEM: This is arbitrary and inconsistent.
   
6. Another version says that 2 Thessalonians 1:10 is future but verse 2:1 is past. PROBLEM: Again—arbitrary and inconsistent.
   
7. Some simply admit that they do not know how to deal with such passages as 1 Corinthians 15 and 1 Thessalonians 4:13-17. PROBLEM: The texts of 1 Corinthians 15 and 1 Thessalonians 4 were clearly to be fulfilled during the lifetimes of Paul’s readers (“we who are alive”) and track Matthew 24 point-by-point, which is limited in time to the first-century generation!
   
8. Still another view is “The only sign that is yet to be fulfilled is Jesus putting all his enemies under his feet” (1 Corinthians 15:25). PROBLEM: That is drawing a single statement out of context.
   
9. Some say that all past the FIRST 3 or 4 chapters of Revelation are future, while others say that only the LAST 3 or 4 chapters of Revelation are future. PROBLEM: There are over thirty passages in Revelation—at the beginning, middle, and end—that limit the fulfillment to “SOON,” “NEAR,” and “MUST SHORTLY TAKE PLACE.” Further, the book of Revelation says nothing about a shift in audience or subject matter—EVER. Revelation is about the same events—in more symbolic language—as Matthew 10:23; 16:27-28; 23:35-39; 24:1-51; and 26:64.
   
10. I have asked multiple high-profile partial preterists to give me a list of passages that were fulfilled in the past and another list that are future. Most are unwilling to answer this simple question. PROBLEM: The evasiveness in answering such a simple question calls into question their entire theory.

There is plenty of evidence that proves beyond a reasonable doubt that partial preterism is false. For example, partial preterists usually insist that the general resurrection and final judgment are still future to us. Let’s take a look.

There is only one Great Judgment described in the New Testament as is recorded here in literal translations:

“. . . Jesus Christ, who is ABOUT TO JUDGE living and dead at his manifestation and his reign.” (2 Timothy 4:1 YLT, cf. Luke 21:22; Acts 17:31; James 5:7-9; 1 Peter 4:4-7, 17; Revelation 22:6, 12)

It is clear that both the Sheep and Goats judgment (Matthew 25:31-34) and also the Great White Throne judgment (Revelation 20:11-15) are the same judgment as the Son of Man judgment (Matthew 16:27-28) which is time-restricted to those alive in the first century:

“For the Son of Man is about to come with his angels in the glory of the Father, and then will repay each, and then will repay each person according to what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” (Matthew 16:27-28 ESV/YLT)

First compare Matthew 16:27-28 with Matthew 25:31-34. Both texts have: Jesus coming with angels in glory and judgment in his kingdom. They are thus the same judgment.

Then compare Matthew 16:27-28 with Revelation 20:11-15. Both texts describe Jesus in his kingdom (or seated on his throne, cf. Revelation 19:16). Both texts describe the  judgment of people (either the living or the dead) ACCORDING TO WHAT THEY HAVE DONE. They are thus the same judgment.

Further evidence comes from what the Bible says about the timing of the general resurrection at AD 70:

“There is ABOUT TO BE a rising again of the dead, both of righteous and unrighteous.” (Acts 24:15 YLT). Confirmation of the time line comes from Daniel 12:2-13 which puts the general resurrection “when the power of the holy people comes to an end” (v. 7) and when “the regular burnt offering is taken away” (v. 11). That happened in AD 70 when the temple was destroyed.

QUESTION: How can the general resurrection have already happened if no one saw it? ANSWER: The resurrection was not re-constituted bodies coming to earth. Rather, it was soul-spirits of the righteous going to heaven. (See the links below.)

CONCLUSION: The evidence strongly supports that the great judgment, the general resurrection, and the parousia of Christ happened in the first century, proving partial preterists wrong.

See also these articles:

The General Resurrection of the Dead

Making Sense of Revelation 20

various articles about the Second Coming