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Once we start studying the Old Testament and how it is quoted in the New Testament, we begin to see that our generalized ignorance has done it to us again in trying to understand the last days. This collection of questions and essays shares some of the information that has been helpful to me in my personal study. This FAQ page will continue to grow as I continue to study this subject even more, so check back often.~ Samuel G. Dawson
Check Out the Answers to These Questions*
1. How did your beliefs on these issues arise?2. Where are some of your online essays on hell and last days?
3. Is it really important for Christians to study the Old Testament?
4. What should our attitude be towards studying controversial subjects?
5. How should we treat brethren we disagree with on this subject and others?
6. Are there upcoming events (lectureships, debates, etc.) dealing with this subject?
7. What is "Covenant Eschatology"?
8. Is there a glossary of terms that arise in this study?
9. Do you have a reading list for people just starting to study about last days?
10. What is your understanding of "no marrying and giving in marriage"?
12. Does the Bible warn about an apostasy concerning the last times?
13. What about your Comprehensive Index on Realized Eschatology that I've heard about?
14. Are there any online debates on this subject?
15. Is your book The Faithless Foundation of Dispensational Premillennialism related to eschatology?
17. What are some links to more information?
*Some answers adapted from the following materials from gospelthemes.com:
- The Teaching of Jesus
A Faithful Rabbi Urgently Warns Rebellious Israel- How to Study the Bible
A Practical Guide to Independent Bible Study- Fellowship: With God and His People
The Way of Christ Without Denominationalism
Personal Background My first full-time preaching work included eight years of live, call-in radio programs. As most young preachers do, I thought that I didn't dare admit I was ignorant of anything, so I read large books of answers to Bible questions. Later on, I was less concerned about admitting my ignorance and more concerned about the quality of the answers I was giving. As I questioned the teaching of various denominations, I was asking others to be open-minded and critical of their own beliefs. Consistency required that I bind myself, as well, to be open-minded about everything I believed. We all know the word for someone who demands something of others he's not willing to do himself.
I quickly found that some of my own beliefs did not stand up to careful examination. In some cases, the arguments needed to be made better. In others, the belief had to be abandoned entirely. This dedication to questioning and my background in physics and mathematics has helped me boil many controversies down to core issues and then to refine them into an easily understood form.
One elder told me, “I really like the way you put the grain down on the ground so us chickens can get at it and digest it.”
Most of you know that I take all of Matthew 24-25 as fulfilled in the destruction of Jerusalem (since 1968). After many years, I finally came around to the early date on Revelation (since 1984), then began to suspect that I and II Peter were also discussing the coming judgment on Jerusalem as well (since 1990). All this work was done before I even realized there was a system of doctrine called preterism, realized eschatology, or covenant eschatology, which I became familiar with in 1989 or so.
Because of this, several of my articles on these subjects made their way to preterist Web sites (not at my instigation), where I am referred to as a partial-preterist, although partial-preterist scholar Kenneth Gentry thinks it necessary to refer to me as a hyper-preterist because of my view on Gehenna in my essay "Jesus' Teaching on Hell."
Because of terms like "the end," "the last day," etc., in I Corinthians 15, I've entertained suspicions that from the time element, it too might well be fulfilled in the destruction of Jerusalem, but I'd not seen anything that convinced me. Partly, this is because preterists are divided themselves on the chapter, what the body is, body vs bodies, etc. I've asked full preterists to go through the chapter with me, and while I could follow their argumentation, it always seemed that there were so many hoops to jump through that I could never outline the arguments or make them my own. I've long known that anything I can't outline, I can't buy or think about teaching others.
In 2005, gospel preacher Don Preston of Ardmore, Oklahoma (age 55), whose booklet on II Peter 3 I had read maybe 20 years ago, e-mailed me, and we began corresponding. I looked over his Web site at www.eschatology.org and found a lot of well-written material. He's a full preterist, is politely militant, that is, he's as tough as a boot, but you can't get him to impugn your motives, misrepresent you, or in anyway misbehave. He's done a lot of debating on this, and is plenty ready to do much more.
I traveled to Ardmore to study with Don. We spent eight hours together, and he gave the most logical, straightforward presentation of I Corinthians 15 I'd ever seen, by far. He begins by pointing out that you can't separate the resurrection from the Hope of Israel, as in Paul's preaching. He then covers the quotations in the chapter from Hosea and Isaiah. I've never run across anyone that knew the prophets like Don, especially the messianic passages.
To make a long story short, it appears that we've done the same thing with I Corinthians 15 that many do with Matthew 24, II Peter 3, etc.--our lack of foundation in the Old Testament prophets gets us all in trouble.
Online Essays on Hell and Last Days Matthew 24-25: Destruction of Jerusalem vs. Final Judgment
Matthew 24-25 is one of the most difficult, perplexing, abused, and misapplied passages in the Bible. It suffers the most speculative interpretations and many false doctrines about a final return of Christ rest upon it. For example, the Worldwide Church of God and Jehovah's Witnesses use Matthew 24-25 to substantiate their false teachings. It is also the basis for Hal Lindsay's popular Late Great Planet Earth. (Chapter 10 from the book The Teaching of Jesus: From Mount Sinai to Gehenna: A Faithful Rabbi Urgently Warns Rebellious Israel)Jesus' Teaching on Hell (Revised May 2004)
"Don't you know that hell is just something the Catholic Church invented to scare people into obedience?" When Sam Dawson heard these words on a live call-in radio program years ago, he was righteously indignant at the caller's haphazard use of Scripture. However, after years of study, he discovered that none of our traditional concepts of hell can be found in the teaching of Jesus Christ! We get indignant at the mention of purgatory; we know that is not in the Bible. Yet our popular concepts of hell come from the same place that purgatory did--Roman Catholicism! This essay explores the use of the word hell to see if our concepts come from the Bible. This study will cause you to re-examine current teaching on hell and urge you to further study on what happens to the wicked after death. (Chapter 11 from the book The Teaching of Jesus: From Mount Sinai to Gehenna: A Faithful Rabbi Urgently Warns Rebellious Israel)II Peter 3: Destruction of Jerusalem or Destruction of the Universe?
A verse-by-verse study of II Peter 3 shows how our ignorance of the Old Testament often causes us to jump to false conclusions about this important chapter. While many people believe this chapter deals with the destruction of the universe, the author proves that it prophesies about the destruction of Jerusalem.The Resurrection of Israel in I Corinthians 15
This essay examines the Old Covenant background of Israel's hope of the resurrection in Paul's gospel, and which also he wrote of in I Corinthians 15. Many don't realize Paul quoted Isaiah 25 and Hosea 13 in the most informative passage in the New Testament on the resurrection, as fulfillment of the Old Covenant doctrine of the resurrection of Israel.
Christians' Relationship to the Old Testament The Importance of the Old Testament to New Testament Christians
Many claiming to be New Testament Christians are woefully weak in their knowledge of the Old Testament. Thus, they are severely limited in their knowledge of the New Testament itself, for the New Testament is based squarely upon the Old. This leads to mistaken assumptions which result in doctrinal misinterpretations in the New. In addition, New Testament Christians were foretold in the Old Testament. Perhaps worst of all, ignorance of the Old Testament violates plain commands in the New Testament that instruct Christians to be serious students of the Old. (Chapter 6 from the book How to Study the Bible: A Practical Guide to Independent Bible Study.)Old Testament Passages Quoted in the New Testament
The New Testament quotes or alludes to 300 Old Testament passages. Jesus and his apostles frequently quoted from the Old Testament. Those New Testament quotes provide some of the most valuable and interesting verses in all the Bible, for two reasons. The New Testament quotes give God-approved commentaries on the Old Testament. Likewise, the Old Testament passages shed light on the meanings of difficult New Testament verses. This chapter tells where all the Old Testament passages are found in the New Testament and offers a procedure for making it easy to recognize them. (Appendix 1 from the book How to Study the Bible: A Practical Guide to Independent Bible Study.)
A Plea for an Open Mind Often, without honest and open study of controversial subjects, many Christians clamor for breaks in fellowship. While Christians say they believe in the independence of local churches; usually, a handful of preachers will try to stifle spiritual growth, which leads to denominational splits among churches.
While the author's present understandings may not be flawless, they result from nearly thirty years of careful study on many subjects from both the Old and New Testaments. Undoubtedly, his efforts will aid other serious students in their quest for truth and open up new avenues for study.
Click here to read:
- A Plea for an Open Mind
- A Plea for Confidence in God's Word
- A Plea to Refrain from Maligning Motives
Dealing with Doctrinal Differences As previous chapters in Fellowship with God and His People have shown, Christians in a local congregation do not have to agree on everything in the Bible in order to be in fellowship with each other. Practically speaking, they never will, try as though they might. This chapter discusses how brethren should conduct themselves when their doctrinal differences come to the fore. In I Tim. 3.14-15, Paul instructs Timothy:
These things write I unto thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth.This chapter deals with how Christians ought to behave themselves in God's family in view of doctrinal differences. We will not contemplate matters of sin, nor consider doctrinal differences with non-Christians, though many of the principles would also apply.
Indeed, doctrinal differences do occur, and many times our record has not been good at conducting ourselves properly in the midst of differences. Brethren divide from each other over doctrinal points, many times without serious study taking place before the division. Preachers, teachers, elders, and other teachers are sometimes abused over matters of private study and belief that they may not even have taught. Preachers and other Christians appreciate the need to stand for the truth and contend for the faith, for the Scriptures plainly teach such. However, sometimes preachers and other Christians mistake contentiousness (which is clearly condemned) for contending for the faith. This chapter explores the differences between the two, and proposes scriptural procedures for dealing with brethren we differ with.
Click here to read this important material.
Upcoming Events to Promote Further Study Two major formal debates are scheduled for 2008 with Don K. Preston. If you can't travel half way across the country for one, perhaps the other will be close enough for you to attend. Make your plans now to be in Carlsbad, N. M., March 13-15, 2008 for what promises to be a great series of discussions of eschatology!
- CARLSBAD, NM DEBATE--March 13-15, 2008
Disputants: Don K. Preston of Ardmore, OK, preterist, and Mac Deaver, prominent evangelist of the church of Christ from Denton, TX, amillennialistPropositions:
Mr. Deaver will affirm that Christ’s second coming is yet future, and will occur at the end of the current Christian age. Mr. Preston will affirm that Christ’s second coming occurred at the time of the fall of Jerusalem in A.D. 70. Both disputants are experienced debaters and well respected within their respective fellowships. Sponsors of the debate are Bill Fangio and Kurt Simmons from Carlsbad, NM.. The debate will highlight the second annual Carlsbad Conference.
This promises to be a high level, cordial, and in-depth discussion of eschatology. Both men are committed to a respectful courteous debate focused on the issues, rather than on personalities.
- INDIANAPOLIS DEBATE--July 7-8; 10-11, 2008
High School Road church of Christ
3103 North High School Road
Indianapolis, IndianaDisputants: Don K. Preston, preterist, and John Welch, amillennial church of Christ, Editor of Faith and Facts QuarterlyPropositions:
Resolved: The Scriptures teach that the resurrection of the dead occurred in 70 A. D.
- Don K. Preston will affirm
- John Welch Will Deny
Resolved: The Scriptures teach that there will be a resurrection of the dead at the end of the current age.
- John Welch will affirm
- Don K. Preston will deny
Covenant Eschatology Defined Covenant Eschatology: This term refers to the idea that the Bible story of eschatology has to do with the last days of the Old Covenant World of Israel that came to an end in AD 70 with the fall of Jerusalem. Most views of eschatology (those listed in the following glossary), believe that Biblical eschatology is the end of human history as we know it. In other words, Historical Eschatology, the end of history. Covenant Eschatology, on the other hand, believes that Biblical eschatology deals with the end of the Covenant History of Israel, i.e., Covenant Eschatology, and not the end of the physical world.
Please see the next section for the definitions of some of the most common terms used in studying the various aspects of end times.
Glossary of Terms Amillennialism: The word amillennialism is a compound word, “a” meaning no, and millennium meaning 1000. Thus the amillennial view is essentially a negative that denies that there is a literal 1000 year reign of Christ on earth. The entire church age is defined as the “millennium.” The amillennial view of the “last things” is that Christ will come at the end of the current Christian age, and put an end to human history. The earth will be burned up, or perhaps totally renovated (a minority view among amillennialists).
Apocalyptic Language: This is a term that is used to describe “de-creation” language. In other words, the language, taken literally, would demand that the very fabric of creation would/will be destroyed. However, apocalyptic language is the hyperbolic (exaggerated) manner of expression by the prophets to describe God's intervention into history, not to end history. The language is not intended to be taken literally. See Psalms 18 as a good example, where David describes what God had done in the past to save him. If the language was taken literally, then literal heaven and earth was destroyed when God saved David!
Constituent Elements: This term means “The necessary elements that make up a whole, the various and different parts of the whole.” Thus, the story of the Bible and the Scheme of Redemption contain many constituent elements, the birth of Christ, his passion, his resurrection, his coming, to name a few of the more prominent elements. All of these are constituent elements of the story.
Covenant Eschatology: This term refers to the idea that the Bible story of eschatology has to do with the last days of the Old Covenant World of Israel that came to an end in AD 70 with the fall of Jerusalem. Most views of eschatology, (those listed in this glossary), believe that Biblical eschatology is the end of human history as we know it. In other words, Historical Eschatology, the end of history. Covenant Eschatology, on the other hand, believes that Biblical eschatology deals with the end of the Covenant History of Israel, i.e., Covenant Eschatology, and not the end of the physical world.
Dispensationalism: This is a broad word that encompasses what is known as premillennialism. For accuracy sake, it should be noted that not all premillennialists are dispensationalists. There are historical premillennialists, as well as dispensational premillennialists. The dispensational view is that of the popular Left Behind book series. As a rule, millennialists hold that are some point in the (near) future, there will be a literal 1000 year reign of Christ on earth, from Jerusalem, as He sits on the literal throne of David. Dispensationalism, popularized by men such as Hal Lindsay, Tim LaHaye, John Hagee, etc., holds that the nation of Israel remains the chosen people of God today, and that after the Rapture, Israel will be restored to her land, rebuild a literal temple, restore the priesthood, animal sacrifices, etc. Central to dispensationalism is the belief that the church is replaced by Israel in the millennium.
Eschatology: This is a compound Greek word formed from eschatos, meaning “last,” and the suffix, meaning “the study of.” Thus, eschatology is the study of the “last things” which normally includes the “Second Coming” of Christ, the Judgment and Resurrection. Most people today think of the “end of time” or “the end of human history as we know it” when they think of the term “the last days,”
Exegesis: This is another word taken from the Greek language. It means “to draw out.” Applied to interpretation, it means that when we study the Bible text, we “draw out” from the text what is actually there. We are not supposed to read into the text (eisegesis), ideas that are not contained therein. So, proper Biblical interpretation exercises exegesis, the art of drawing out what is actually in the text and context. Eisegesis is the reading into the text things that are foreign to the actual text and context.
Hermeneutic: This is the word for the science of literary interpretation. The normal process of determining what a piece of literature means, no matter if it is the local newspaper, Shakespeare, the Odyssey, or the Bible. Proper interpretation demands that we ask the Who? What? When? Where? Why? questions of what we are seeking to interpret. Failure to use good hermeneutic invariably leads to wrong interpretation.
Parousia: The speakers may often use the word parousia. This is the Greek word that is normally, but incorrectly, translated as “coming.” In reality, the word parousia would be better translated presence, instead of coming. It is a noun, not a verb. This is a “technical” word of the first century world, being used in religious practices to speak of the “manifestation” of the god or goddess through the sacrifices and services of their religion, or, the word is also used to speak of the visitation of royalty, either personally, or through his chosen representative.
Postmillennialism: This view of eschatology is popular especially in the Reformed community. It is the belief, like amillennialism, that the entire Christian Age is the millennium referred to in Revelation 20. The postmillennialists believe, contrary to the amillennialists, that due to evangelism, the world will continually get better and better, until a “utopia” of sorts, is created. Near the end of this indefinite, but extended period of time, the Jews, as a people are converted, and then Christ returns to put an end to human history. Both the amillennial and postmillennial views share the belief that 1.) The current Christian Age is the millennium, and 2.) Christ's “Second Coming” occurs at the end of the Christian Age.
Preterist/Preterism: This word is actually from the Latin word meaning past. The idea, when applied to eschatology, is that all prophecy has been fulfilled in the past. Thus, in opposition to the other views of eschatology that place the parousia and judgment in the future, preterism places it in the past, in the lifetime of Jesus' first century generation (Matthew 16:27-28).
Soteriological: This term has to do with the things related to salvation and redemption. Christ's parousia, his presence, would be to bring salvation (Hebrews 9:28). Thus, the study of eschatology, is in many ways a study of soteriology. These topics go hand in hand.
Temple Cultus: The term “cultus” especially refers to the rites, rituals and worship system of the Old Covenant Temple. It refers to the order of things in a given system. In modern terms “cultus” has taken on a derogatory meaning to many people, but that is only because they confuse it with the word “cult.” These are different ideas, and should not be confused. Cultus refers to a worship system and order. A cult, in modern usage, has to do with an aberrant religious group that exercises mind control and engages in practices that cannot be justified in scripture.
The Eschaton: Related to the study of eschatology, or last things, the word eschaton, is the noun form, and is used to describe the last days period when God's Scheme of Redemption was to be brought to its perfection.
The End of the Age: Most people today, when they hear this term, think of “the end of time,” or the end of the Christian Age. However, the Bible knows nothing of the end of time, and says specifically that the Christian Age has no end (Ephesians 3:20-21). On the other hand, the Old Covenant Age of Moses and the Law was to pass, and when the Bible predicted the end of the age, it was with the Old Covenant Age in view. When our speakers refer to the end of the age, they are using that term in the Biblical sense.
“The Law”: The speakers will probably refer to “the Law” many times. It is very important to understand that they are using the term in its technical sense as used in the Bible. Whenever the Bible uses the term “the law” without any kind of a qualifier, it is invariably a reference to the Old Covenant of Moses and Israel. The Hebrew term for the Law is “the Torah.” This is a word still used today.
The Scheme of Redemption: This is God's plan to bring man back into a relationship with Him. Man was alienated through sin, and “dead,” i.e., separated from God because of sin. From the very beginning, Jehovah had a plan to reconcile man to Himself.
These are just a few definitions of some of the terms the speakers will use. If there are other terms that you would like for us to add to this glossary, please let us know, and we will be happy to add them. We want to make this glossary as useful as possible.
Don K. Preston
Reading List Online in Recommended Order What Is the Preterist View?
Edward E. Stevens
Can God Tell Time?
Don K. Preston
The Time Element of Prophesy
William Bell
The Second Coming of Christ, the Resurrection, and the Judgment--Their Timing and Nature (A Brief Introduction)
Wayne Petty
Passages Related to the Last Times
J. Stuart Russell
Passages Related to the Parousia in Chronological Order
Compiled by Samuel G. Dawson
Matthew 24-25:
Destruction of Jerusalem vs. Final Judgment
Samuel G. Dawson
II Peter 3:
Destruction of Jerusalem or Destruction of the Universe?
Samuel G. Dawson
Jesus' Teaching on Hell
Samuel G. Dawson
No Marrying and Giving in Marriage Question: What is your understanding of "no marrying and giving in marriage"? Folks are still marrying; therefore, the resurrection cannot have occurred.
Answer: This is a good question and one that everyione who enters into a study of this subject seriously has to deal with, including me. The answer is surprisingly simple.
Lk. 20.34-35: And Jesus said unto them, The sons of this world (age--SGD) marry, and are given in marriage: but they that are accounted worthy to attain that world (age, the Christian age--SGD), and the resurrection from the dead, neither marry, nor are given in marriage:Taken by itself, it might seem like Jesus is speaking of marriage in general. In context, the discussion is about Leverite marriage. Due to the importance of family lineage under the Law of Moses, a brother had an important responsibility under the Law of Moses to produce children if his brother died childless, to preserve his right to an inhertance of land. Note the context of the type of marriage discussed in Lk. 20.27-33:
And there came to him certain of the Sadducees, they that say that there is no resurrection; and they asked him, saying, Teacher, Moses wrote unto us, that if a man's brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother. There were therefore seven brethren: and the first took a wife, and died childless; and the second: and the third took her; and likewise the seven also left no children, and died. Afterward the woman also died. In the resurrection therefore whose wife of them shall she be? for the seven had her to wife.The Sadducees believed in no resurrection at all, regardless of its nature, or when it was to take place. We deal with the resurrection elsewhere. Here, we just answer the question relative to their question on marriage, which they think is an insuperable difficulty to any concept of the resurrection. In Dt. 25.5-10, we read Moses' teaching concerning Leverite marriage, where it is clearly seen that this is the very type of marriage the Sadducees question Jesus about:
5 If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be married without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her.6 And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.7 And if the man like not to take his brother's wife, then his brother's wife shall go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband's brother unto me.8 Then the elders of his city shall call him, and speak unto him: and if he stand, and say, I like not to take her;9 then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother's house.10 And his name shall be called in Israel, The house of him that hath his shoe loosed.This marrying and giving in marriage, commanded by Moses, and discussed by the Sadducees, was required to continue the brother's family line. Marriage was mandatory, not optional. However, in the new age (the church age), there is no such requirement to either marry, or give in marriage, to produce children of God.
The issue is that in Jesus' age, the Mosaic Age, sons of God were produced by physical birth, hence the extreme importance of marriage under the Law of Moses; thus, the Levirite vow required a man to go into his brother's widowed wife to produce offspring for his brother, etc. Eunuchs, for example, couldn't have children, so that they missed out completely in producing sons in Jesus' age, the Mosaic age. However, in the succeeding Christian age, producing sons of God doesn't depend on such marrying and giving in marriage (the only kind of marrying and giving in marriage Jesus spoke of in Luke). Imagine the effect this would have had on the Ethiopian Eunuch. Under the Law of Moses, he couldn't have produced children of God, but now he could.
As a matter of fact, there are prophecies that in the age of the Messiah's rule, marriage would still be an active institution.
What Did Early Christians Believe? Question: Is there any evidence that early Christians thought that the coming of the Lord, the judgment, and the resurrection were to occur in the first century?
Answer: A great deal, actually. First, in light of all the "imminence passages," that is, statements of Christ and the apostles that the coming of the Lord was near, at hand, with the judge standing at the door, etc., no one seriously doubts that there was an abundant expectation that all those things were going to occur in Jesus' generation. Because of this expectation, atheists, skeptics, modernists, and dispensational premillennialists all deride those early expectations, saying even that Jesus was deluded, his apostles were mistaken, God was forced to change his plan because of the rejection of Christ by the Jews, etc. (For extensive documentation of this, please see my online book Faithless Foundation of Premillennialism, How Millions of Evangelicals and Fundamentalists Agree with Atheists, Skeptics, and Modernists that Jesus Was Mistaken on the Last Days at www.gospelthemes.com/ffpbk.htm.)
Thus, the teaching of imminence was there, and the expectation was there before the destruction of Jerusalem. Further, I would recommend an excellent book by Sam Frost called Misplaced Hope, in which he makes a substantial case that realized eschatology was the prevalent view in the early church until perhaps 140 AD. When many Christians missed the significance of the destruction of Jerusalem, the passing and judgment of Old Covenant Israel, the destruction of the old heavens and earth (II Peter 3), and the Lord's Coming (in his generation as he foretold in Matthew 24), many of them wondered where they had missed out. Perhaps, they thought, they had misinterpreted, and this continued into the first quarter of the second century. Frost makes his case based on quotations from the so-called "Church Fathers," i.e., men or descendents of men who had known the apostles themselves.
Decades ago, I came to the conclusion that you could prove anything from the church fathers, both sides of any controversial issue (including preterism). Why not, they were just as susceptible to error as human beings are today. They put their pants on the same way as all the rest of us. So quotes from such men cannot be used to substantiate the truth on any subject.
However, if a position was taken by one of them on some issue, it can serve to prove that issue existed at that time, but not whether it was right or wrong. On some point, one of the fathers was one of Jude's grandsons, and it was thought that surely he would take the same position as his old granddad. That has to be right, doesn't it? I agree with everything my granddad believed. What? You say you don't believe that?
Here's what Frost did for me:
1. He proves that as early as the 70s AD, Barnabas (not necessarily Paul's companion at all) wrote on realized eschatology, knew of the destruction of Jerusalem, believed that the judgment, resurrection, and new heavens and new earth were to occur at the same time, but mainly because there was no cosmic conflagration as he (and most of these men) thought from II Peter 3, he figured there had to be a small delay.2. The second witness is the Shepherd of Hermas, who lived from 85 AD to 145. Like Barnabas, he had the basic facts of what was to happen at the destruction of Jerusalem, but since he hadn't seen the destruction of the planet and stars, and he lived somewhat later, then he surmised that the delay had to be somewhat longer.
3. These men weren't unanimous in their beliefs, by any means, but it is significant that these two, along with others, had the basic facts of preterism down pretty pat, but because of their misunderstanding of II Peter 3, they kept developing the idea of a delay.
4. The predominant idea went with what came to be Roman Catholicism, although many parts of their view of the fleshly resurrection and a final judgment at the end of time pretty much reflect the traditional view we see about us now.
5. However, Frost establishes beyond doubt that the preterist view was there in many, if not most of its details in the first decade or so after 70 AD. It just wasn't the prevailing position.
6. Of course, premillennialists are still playing the "delay" game, and now the delay is 2000 years, but it now HAS to be right around the corner.
Conclusion: If Frost is right, and I believe his case is solid, then the "futurist" view of the coming of the Lord, the judgment, and the resurrection is the new doctrine, not the realized eschatology view.
Passages Relating to the Apostasy of the Last Times J. Stuart Russell, in his book The Parousia, A Study of the New Testament Doctrine of Our Lord's Second Coming brings together an outline of verses to show that Jesus, Paul, Peter, Jude, and John all foretold an apostasy regarding the last times.
From a consideration and comparison of these passages, he said it will appear:
- That they all refer to the same great defection from the faith, designed by St. Paul “the apostasy.”
- That this apostasy was to be very general and widespread.
- That it was to be marked by an extreme depravity of morals, particularly by sins of the flesh.
- That it was to be accompanied by pretensions to miraculous power.
- That it was largely, if not chiefly, Jewish in its character.
- That it rejected the incarnation and divinity of the Lord Jesus Christ, i.e., was the predicted Antichrist.
- That it was to reach its full development in the “last times,” and was to be the precursor of the Parousia.
Click here to study these scriptures for yourself.
Comprehensive Indexes on Realized Eschatology In 1968 Sam Dawson noticed in his study of Matthew 24-25 that most authors jumped around all over the place and switched back and forth between viewing the chapters as teaching about the destruction of Jerusalem and a final destruction of the planet. He realized that wasn't consistent with the way that language was used in the Old Testament. He began to see that our generalized ignorance of the Old Testament obstructed our correct understanding of the passages.
This began a nearly 40-year focus on New Testament doctrines rooted in the Old Testament. Next came his studies on II Peter 3, Jesus' teaching on hell, and the uniform teaching of Moses, Jesus and Paul on marriage, divorce and remarriage. Now he is studying seriously realized eschatology.
To aid his own study and recognize consistencies, Sam took advantage of his background of indexing technical works at Microsoft and began creating scripture and topic indexes of Don K. Preston's five larger books on covenant eschatology. The response to the indexes was so enthusiastic that Sam has expanded it to include works by other authors. He tries to add new material to it twice a year.
Click here to read a list of the books that are indexed and to get your own online copy of the comprehensive indexes.
Online Debates
- This is a written debate on Covenant Eschatology between Don K. Preston and Buster Dobbs, both ministers in churches of Christ that took place from Spring 2006 to Spring 2007. Preston's proposition is: The Second (ultimate) Coming of Christ (afterward parousia, DKP), occurred at the fall of Jerusalem in AD 70. Click here to read the debate.
The Faithless Foundation of Dispensational Premillennialism This short book exposes the fallacies of premillennialism, a system of doctrine which presumes that God and Christ made many serious mistakes in trying to bring about the Messianic kingdom. As a result, many prophetic pundits such as Hal Lindsay, Jerry Falwell, and Tim LaHaye charge that God now needs man's intervention to accomplish his will. In practice, these men assert that they know better than God did.
The arrogance of premillennialism and its endless speculations and updates of failed prophecies of the return of Christ continue to produce skepticism and unbelief in Christ. Multitudes, who don't recognize the foundation of assumed superiority over God, help spread its ignorance.
Religious fundamentalists, who profess belief in God and Christ, often fail to recognize the faithlessness of premillennialism. It's so widespread that it crosses denominational lines and affects many people's basic beliefs.
Countless books, publications, and movies teach the doctrine. Entire radio and television broadcasts preach it daily. The Left Behind series of books and movies by Tim LaHaye and Jerry Jenkins is setting such sales and audience records that many people read these fiction books as if they were proven doctrine. These authors now target children to distribute their false assertions even more.
The sheer popularity of the doctrine demands a closer look to see whether premillennialism is in accord with the Bible, or if it slanders God's character.
Most people who believe premillennialism are honest and profess greater respect and faith in God than the leaders of this movement do. Thus, I've written this small book to examine the facts with truth-seeking premillennialists so that together we might rejoice in a God of heaven who is powerful enough to keep his word and his promises made through the Old Testament prophets.
Click here to read this online book about the foundation of premillennialism.
The Teaching of Hymenaus and Philetus Question: How is your teaching any different from that of Hymenaeus and Philetus, who taught that the resurrection is past already?
II Tim. 2.17-18: ...and their word will eat as doth a gangrene: of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.Answer: It's a good question, as many people assume that Hymenaeus and Philetus were teaching about the resurrection of physical bodies out of holes in the ground.
But think about it: Do we know anyone today stupid enough to believe that the physical resurrection of physical bodies has occurred already? Do we know anyone stupid enough to teach such? How hard would it be for us to refute such an absurd contention. It would have been so simple for Paul to have refuted it. He could have taken those fellows to a tomb and shown them the bones of the dead! If they couldn't have understood such a demonstration, they wouldn't even have had to be baptized, would they? They could have gotten in on the "kiddie ticket." End of debate! Don't you think Paul would have thought of that? Why did not Paul suggest that? Is not the answer inescapable that Paul was not teaching and expecting that kind of resurrection?
It's evident that Hymenaeus and Philetus believed in the resurrection as the hope of Israel as the gospel which Paul preached, but they were mistaken on the time element of it. Daniel prophesied of the coming resurrection of Israel (Dan. 12.2-3--which Jesus quoted as about to be fulfilled in Mt.13.43.) "when the power of the holy people" would be "completely shattered" (Dan. 12.7) at the time of the destruction of Jerusalem and the temple (Dan. 9.26, 27--which Jesus quoted in Matthew 24 indicating it would "be fulfilled in his generation"). For a background study of this resurrection, see The Resurrection of Israel in I Corinthians 15 www.gospelthemes.com/res.htm.
When Paul wrote Timothy of Hymenaeus and Philetus, the temple and the city of Jerusalem had not been destroyed; thus, their timing was off. As a result, they were "overthrowing the faith" of others.
On the other hand, suppose Daniel and Paul were right in teaching that the resurrection of Israel would occur when the temple and the city of Jerusalem were to be destroyed, and when the power of the holy people was completely shattered in AD 70. Then when we come along and teach that the resurrection HAS NOT occurred yet, how could our teaching be any more mistaken than that of Hymenaeus and Philetus?
Links for More Study Resources for books, CDs, and online articles:
- Ed Steven's International Preterist Association: (www.preterist.org) Where to order Russell's book, The Parousia
Don Preston's Preterist Research Institute: (www.eschatology.org)
- William Bell's All Things Fulfilled: (www.allthingsfulfilled.com)
Permission to Make Copies You are free to download the Last Things & Covenant Eschatology FAQ by Samuel G. Dawson for personal or class use, to make copies to share with others, or to mirror the FAQ on your local web site, with the following restrictions:
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