Debunking Preterism: Why the "End Times" Didn't Happen in 70 A.D.

Written By David Wilkinson

What is Preterism

In this article, we will explore the reasons why the signs of Christ's return in Matthew 24 refer to the end times, not the past events that occurred in 70 A.D. Many Christians today are "futurists." They believe that the signs of Christ’s return have yet to occur and will unfold immediately before the Second Coming, known as the "Parousia" in Greek. However, other Christians, called "preterists," believe that these signs, and to some extent the Parousia itself, have already occurred, particularly during the destruction of the Jewish Temple in 70 A.D.

Two Types of Preterism

There are two types of preterism: partial preterism and full preterism. Partial preterists believe that most of the signs about the Antichrist and the Great Tribulation were fulfilled in the 1st Century A.D. Nevertheless, they still await the Second Coming of Christ and the general resurrection of all of God’s followers in the future. Full preterists, on the other hand, believe that all these signs, including the Second Coming and the general resurrection, have already been fulfilled. Full preterism is heretical as it contradicts the Nicene Creed.

Similarities between Luke 21 and Matthew 24

Is partial preterism true? Or is futurism true? To explore this further, we need to look at Jesus' speech on the Mount of Olives during the last week of his ministry. This speech, known as the Olivet Discourse, is recorded in Matthew 24, Mark 13, and Luke 21. In these accounts, Jesus describes the coming of the Son of Man and the events preceding it. There are many topical and structural similarities between these chapters.

The authors of both accounts organize the text of the Olivet Discourse in the following order. First, each describes wars, famines and earthquakes. Then there is a time of persecution, followed by a disastrous event in Jerusalem. The distress caused by the terrible event in Jerusalem is followed by the return of Christ in the text.

Specifically, the similarities between the “Jerusalem event” in both chapters are hard to ignore. In both accounts, Jesus uses the phrase, "when you see…" and makes a reference to “desolation.” He also describes a flight to the mountains, as well as difficult times for pregnant and nursing mothers. Finally, he describes these events as great distress or tribulation.

Source: own work

Major Differences Between Luke 21 and Matthew 24

While the speeches share many elements, they are not entirely interchangeable.

Local vs Global

This is first indicated by the contrast between the localized events in Luke 21, compared to the global events described in Matthew 24. Those events in Luke 21 have a historical correspondence, whereas those in Matthew 24 are too far reaching to apply to the 1st Century.

Delay in Matthew, but not in Luke

Furthermore, Matthew 24 focuses more on the signs immediately preceding Christ’s return, followed by parables about preparedness for his delayed return. However, Luke’s account does not take any time to discuss the delay of Christ’s coming in any explicit way. This suggests a difference in emphasis between both passages.

Differences in Chronology in Matthew vs Luke

These differences also show up in the chronology. For example, Matthew's account is roughly chronological, using the word "then" in a generally sequential manner to describe signs like world wars, famines, and earthquakes, followed by global persecution, the abomination of desolation and unprecedented trouble. This culminates in Jesus' return "immediately after" this tribulation.

Though the topics of Luke 21 occur in the same order in the text as Matthew 24, there are indications in Luke 21 that these events will not actually happen in that order. Unlike Matthew 24, Jesus backtracks in Luke 21:12, indicating that first century persecutions and the siege of Jerusalem occur before the initial end time events, not after. Furthermore, the siege does not immediately end with the Second Coming but continues with a period of exile for Jews before going on to mention the return of Christ.

Source: own work

Differences in the Desolating Jerusalem Event

The differences between the two passages become even more significant when we examine the details of the desolation event that is described in both accounts. There are several non-overlapping details of this “Jerusalem event” which make them impossible to reconcile.

Source: own work

For example, in Matthew 24, Jesus describes an “abomination of desolation” in the temple, urging those in Judea to flee without their possessions. He commands them to pray that it won’t happen in winter or on the Sabbath. Jesus also warns of unprecedented trouble threatening humanity, with days shortened for the elect’s sake. He mentions false Christs and prophets performing deceptive miracles , explaining that the tribulation will end immediately with the return of Christ on the clouds. None of these are found in Luke’s account of the Jerusalem event.

In Luke 21, the language and events are significantly different. There, Jesus speaks of Jerusalem being surrounded by armies and refers to these as days of vengeance to fulfill all that has been written. The city residents are instructed to leave, while those in the country are told not to enter. This period is marked by great distress on earth and wrath against the Jews, with many falling by the sword and being taken captive. Jesus explains that Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.

Typological Foreshadowing

Yet if Matthew 24 and Luke 21 are describing different events, then why do they share some similar wording, style, and topical structure?

Luke 21's account of the fall of Jerusalem serves as a typological foreshadowing of end-time events, specifically the abomination of desolation and the Great Tribulation. This literary technique, where historical events prefigure future events, is a common scriptural motif.

Biblical prophecy often blends near-term and long-term predictions, using historical events as types or foreshadows of future, greater fulfillments. For example, Isaiah 13 predicts the fall of Babylon but also alludes to the ultimate Day of the Lord, which both Jesus and Paul describe. Therefore, this “Day of the Lord” prophecy is not limited to ancient Babylon but has an application sometime in the future.

Similarly, Daniel 11 details the actions of Antiochus IV Epiphanes, who prefigures another future king later in the same chapter that does not correspond to history. However, the apostle Paul alludes to this later king in 2 Thessalonians 2, stating that he is violently defeated at the Second Coming of Christ in the end times.

How Does Luke 21 Foreshadow the End Times?

The events of 70 A.D., described in Luke 21, foreshadow the end-time desolation in three main ways.

First, Luke 21:20 describes Jerusalem being surrounded by armies, which historically happened in 70 A.D. This prefigures the future abomination of desolation, where the Antichrist’s forces will once again besiege Jerusalem.

Second, the suffering and wrath described in Luke 21:22-23 prefigure the unprecedented suffering during the Great Tribulation as described in Matthew 24:21-22.

Third, the dispersion of Jews among the nations mentioned Luke 21:24, foreshadows the end-time persecution and flight of the Jews to the mountains during the Great Tribulation.

So far, we have seen how there are textual differences between Luke 21 and Matthew 24. These differences are so significant that they cannot be describing the same events, though one account, namely Luke 21, foreshadows the events of Matthew 24.

“Literal” Genre of Matthew 24 and Luke 21

Another way to show that Matthew 24 pertains to our future is by showing that the events of Matthew 24 have not been fulfilled in history. But in order to show that the events of Matthew 24 have not happened yet, we have to learn whether to take those prophecies literally, symbolically, or in some other way.

Both Matthew and Luke are Greco-Roman biographies, which generally demands a mostly literal interpretation. The literary genre of Matthew indicates that most of the events described are literal, with some exceptions for figures of speech and certain literary devices. (1)

Moreover, in Matthew’s account, Jesus frequently alludes to the book of Daniel. Though Daniel sees certain symbols in different visions, these are interpreted in a literal fashion by a visiting angel. Furthermore, the most chronological prophecies of Daniel are found in chapter 11. Scholars almost universally agree that verses 1-35 accurately (and somewhat literally) describe a historical figure known as Antiochus IV “Epiphanes.”

All this lends support to the idea that we should be interpreting Matthew 24 in its plain sense, unless indicated otherwise. The context and literary genre suggest that a literal interpretation is appropriate unless there's a compelling reason for a symbolic one.

“Apocalyptic Imagery”

To counter this, preterists often interpret the cosmic disturbances in the Olivet Discourse as containing non-literal apocalyptic imagery. They point to Old Testament passages about the Day of the Lord which describe the darkening of the sun and moon as examples of the non-literal use of this language.

Yet there is no reason to assume that these Old Testament passages have, in fact, already been fulfilled. That is one of the points in contention, so it cannot be used as evidence for the preterists’ position. Furthermore, there are other statements in Isaiah 13 which are too comprehensive to have been fulfilled in the past.

No Literal Fulfillment of Several Events

As a result, we can go verse by verse through Matthew 24, and see if these events have literally occurred. The overwhelming verdict is that many of these events have never happened in world history. For example, Jesus’ mention of "birth pains" in Matthew 24:7-8, as well as the darkening of the sun and moon in Matthew 24:29 refer to Old Testament language about the Day of the Lord described in Isaiah 13. The apostle Paul also uses language from Isaiah 13 to describe the Day of the Lord. During this Day of the Lord, Jesus returns and the general resurrection of all God’s people takes place, as 1 Thessalonians 4:13-5:11 indicates.

Source: own work

Birth Pains

As a result, the “birth pains” sequence of world war, famines, and earthquakes that Jesus talks about are also signs leading to the end times Day of the Lord, which Paul connects to the end time bodily resurrection of all the saints. “Birth pains” are also a reference to Isaiah 13, where the prophet speaks of the darkening of the sun and moon, the extermination of humanity, as well as humans suffering so much that they act like they are in labor.

Global Persecution and Global Gospel Proclamation

Furthermore, Jesus speaks of a global persecution where Christians are hated by "all nations", and the Gospel must be preached to "all the nations" before the end comes. Many scholars believe that this refers to all ethnic groups in the world, not just political nations. (2) This global scope was not realized in the 1st Century, as not all ethnic groups knew of Christianity or heard the Gospel.

The End Times Abomination

The "abomination of desolation" mentioned in Matthew 24:15 refers to something idolatrous in the Jewish temple, a technical term understood from Daniel's prophecies. The first one, predicted in Daniel 11:31, occurred around 168 B.C., when Antiochus IV Epiphanes placed an altar to Zeus on the Jewish temple altar.

Jesus and Paul indicate that this future abomination involves a person, not just a statue, and is associated with unprecedented global tribulation and deception. In fact, the literal English Standard Version translates the pronoun of the abomination of desolation as “he” in Mark 13:14, not “it” as in other translations. Furthermore, in 2 Thessalonians 2, Paul talks about a man who sits in God’s temple, displaying himself as if he is God. (3)

All this goes to show that the end times abomination of desolation has not happened yet, as we have not seen anyone idolize himself in a temple in Jerusalem, causing several refugees to flee from Judea.

Source: own work

The Great Tribulation

The Great Tribulation described by Jesus as the worst in human history did not occur in the 1st Century. Events like the Holocaust in WWII were far worse, indicating that this tribulation is yet future and global, threatening all humanity. Furthermore, Jesus says that no human being would be “saved” if the Great Tribulation were to continue. Here, Jesus uses a Greek term pasa sarx, which is almost always used in the New Testament to describe everyone on earth. (4) In Romans 3:20, Paul uses the same expression that Jesus does to refer to all of mankind. As a result, the Great Tribulation threatens the survival of everyone on earth.

The Visibility of Jesus’ Return

Jesus also emphasizes the visibility of his return, likening it to lightning visible from east to west. This contradicts the preterist view of an invisible coming in 70 A.D. This universal visibility is the primary way that Jesus urges his followers to distinguish false christs from the true Christ. Furthermore, the cosmic disturbances and the mourning of all tribes of the earth at his return also suggest a future, visible event.

This Generation

A challenging verse in Matthew 24:34 states, "This generation will not pass away until all these things take place." As a result, preterists believe that all the events of Matthew 24 would occur within a generation of Jesus giving this prophecy.

However, the phrase "this generation" hinges on the Greek word for "this," which can mean something close in time, space, or context. Jesus' conversation with the woman at the well in John 4 is a good illustration of this. When Jesus speaks of "this water," He initially refers to the physical water in the well, but the woman uses the same term to refer to the spiritual water Jesus offers. This demonstrates how the word for "this" can mean something different based on context. (5)

Similarly, in Hebrews 3, the term "this generation" refers to the Israelites from Moses' time, illustrating that "this" can relate to past events when used contextually. These examples support the idea that Jesus' use of "this generation" in Matthew 24:34 could refer to the generation witnessing the end-time signs, not necessarily His contemporaries.

Source: own work

Summary

In summary, the differences between Matthew 24 and Luke 21, the global scope of the signs, and the genre of the Olivet Discourse all suggest that the end times events described by Jesus are yet future.

Partial preterism, while intriguing, does not fully align with the literal interpretation of Jesus’ words and the global nature of the predicted events. Nevertheless, Luke 21 and the siege of Jerusalem in 70 A.D. described there intentionally foreshadow the events of the end times.

David Wilkinson
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