| End Time Prophecy | Imminency |
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This generation will certainly not pass away until all these things have happened (Luke 21:32)
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The Kingdom of Israel
John Shepard
April 8, 2002
Imminency
The purpose of this article is to analyze the various passages which indicate that Christ will come soon. To understand what was in the mind of the apostles regarding this topic. To demonstrate the Full Preterist view of Imminency is unsound.
View a tabular summary.
There are many passages in the New Testament indicating that a major event (the second coming) will happen soon. Various people interpret these passages differently:
The context of each passage will make the meaning clear.
Full Preterists have overstated their case when they insist that these passages can only be interpreted in a Full Preterist manner. Certainly they can be interpreted in this way but there are other valid and reasonable interpretations. There is a side-effect to the Full Preterist view.
There is a tendency in the Full Preterist interpretation of these passages to understand the word "you" as referring only to those who first heard the words and that the word "you" does not refer to us today. But as the following verse illustrates, this results in a very severe side-effect:
You are the light of the world. (Mat 5:14)
Much of the New Testament would become meaningless if we interpreted it in this manner. Therefore, the word "you" cannot be limited in meaning to the original hearers but must apply to believers of all time.
The word "soon" in the Old Testament does not necessarily mean "soon in time" but often indicates a sense of urgency. For example:
This is what the LORD says: "Maintain justice and do what is right, for my salvation is close at hand and my righteousness will soon be revealed." (Isa 56:1)
This didn't happen for many centuries.
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A summary of the meaning of each passage.
| Mat 24:34 |
"This generation will certainly not pass away until all these things have happened." This passage refers to the destruction of Jerusalem and the temple in 70 A.D. Does not imply that the second coming of Christ occurred in 70 A.D. -- that event is still future. |
| Mat 10:23 |
"Won't finish evangelizing in Israel" This passage refers to the idea that the task of evangelizing the world, and even Israel, will never be finished for the duration of the Church Age. |
| Heb 10:25,37 |
"As you see the Day approaching" and "in a very little while He will come" "The Day" probably refers to the destruction of Jerusalem and the temple in 70 A.D. "He who is coming" refers to the Parousia (Christ's second coming). |
| James 5:7-8 |
"The Lord's Coming" This passage refers to (1) the Lord comforting us in our trials, (2) the Lord's coming at the death of each believer, and (2) the second coming of Christ. |
| Rom 13:12 |
"The day is almost here" Paul is exhorting the believers to come to a full knowledge of the truth -- to wake up from the slumber of ignorance. It is important that they do this because they would soon enter a time of intense persecution and testing of their faith. |
| Rom 16:20 |
"The God of peace will soon crush Satan under your feet." This passage has the same general theme as Rom 13:12. It will happen "soon" because God will give them "peace" in their times of trial and persecution. Anytime believers call on the Lord for strength in times of trouble and He comforts them, He has "crushed" Satan again just as Christ did at the cross. |
| 1 Pet 4:7 |
"The end of all things is near." This phrase is in the context of God's judgment of all men, whether they are alive or have died. This refers to (1) the judgment of everyone at death, and (2) the final judgment. These events are "near" (1) in the same way that God is near as He observes our actions, and (2) because everyone will eventually die within a relatively short time (less than 100 years). |
| Rev 1:1,3; 2:25; 3:10; 22:6-7,10,12,20 |
"Soon take place," "coming soon," and "time is near." These passages refer to:
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| 1 Cor 1:7-8; 7:29 |
"The time is short" and "wait for Christ to be revealed" The "time is short" until the persecution from the Judiazers gets much worse and there will be "many troubles in this life." Christ is revealed at His second coming. Christians need to be "strong to the end" and endure the trials so that they will be "blameless on the day of Christ." If they fall away from the faith in response to the trials they will not be acceptable to the Lord. The "day of Christ" refers to either: (1) the death of believers when they are present with the Lord, or (2) the second coming of Christ when He judges everyone and gives believers their resurrected bodies. |
| Luke 9:27, Mat 16:28 |
"Will not taste death" These passages refer to the revealing of the book of Revelation to the Apostle John and his readers in 95 A.D. The fullness of the kingdom was revealed for all to see through this book and some of the Apostles were indeed, still alive to "see" the vision of Christ's second coming. |
| Mat 26:64 |
"Will see him coming" This passage refers to the second coming of Christ which an event still future -- it did not occur in 70 A.D. as Full Preterists claim. |
| 1 Thess 1:10; 4:15; 5:23 |
"We who are still alive" and "the coming wrath" These passages refer to the second coming of Christ which an event still future |
| Mat 11:20-24 |
Certain cities of Israel are judged. This passage refers to the judgment of the people in these cities who rejected Jesus' message even though they witnessed His miracles. |
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I tell you the truth, this generation will certainly not pass away until all these things have happened. (Mat 24:34)
This passage refers to the destruction of Jerusalem and the temple which did occur some 40 years later (in 70 A.D.) But it does not imply that the second coming of Christ occurred in 70 A.D. -- that event is still future.
Full Preterists use this passage as a key passage to support their view that the Parousia (second coming of Christ) occurred in 70 A.D. But there is a serious side-effect to this view which is ignored by Full Preterists. Since the phrase "all of these things" is used and this phrase is applied to the events of 70 A.D. then we should not expect to see any of these events occurring after 70 A.D. But in actuality we see many of these things occurring after 70 A.D., for example, wars, famines, persecution, the gospel is preached in the whole world, the Jews are persecuted in Nazi Germany, etc. In addition, there are no witnesses to confirm that the events attributed to the parousia in 70 A.D. ever happened -- it is merely assumed that they did.
Read a detailed exegesis of the Olivet Discourse.
Read a harmonization of the Olivet Discourse from the parallel accounts in the gospels.
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When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes. (Mat 10:23)
In the Full Preterist view this passage refers to the fact that the apostles were still in the process of evangelizing Israel in 70 A.D. when Jerusalem was destroyed by the Romans.
In the context we see that this verse means that there will always be another town to evangelize, not only in Israel, but also in the whole world.
The context of this passage is the sending out of the 12 disciples to evangelize Israel (Mt 10:5). Jesus then expands on His theme to include the persecutions that Christian evangelists will experience during the Church Age:
Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. (Mat 10:17-18)
All men will hate you because of me, but he who stands firm to the end will be saved. (Mat 10:22)
The phrase "will not finish going through the cities of Israel" means that the task of evangelizing the world, and even Israel, will never be finished for the duration of the Church Age. Christian evangelists will still be evangelizing, even in Israel, when Christ comes again at the second coming, which is a still future event.
In verse 24, the phrase "the end" refers to the importance for Christians to stand firm in their faith even in the face of intense persecution. The theme of "persevering to the end" is a major theme of the book of Revelation and occurs many times throughout the New Testament.
Full Preterists must assume that the word "you" refers only to the disciples. But this is incorrect, it also refers to the church.
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Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another--and all the more as you see the Day approaching. (Heb 10:25)
For in just a very little while, He who is coming will come and will not delay. (Heb 10:37)
In the Full Preterist view this passage refers to the Parousia (second coming of Christ) which occurred in 70 A.D. According to this view the writer of Hebrews is encouraging the believers to have good deeds so that they will be ready for Christ when he comes within their lifetimes. Examples of the context indicating that the writer is referring to their good deeds:
And let us consider how we may spur one another on toward love and good deeds. (Heb 10:24)
If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left. (Heb 10:26)
You need to persevere so that when you have done the will of God, you will receive what he has promised. (Heb 10:36)
If we accept the Full Preterist view, then we have to also accept that the "rapture" of believers in 70 A.D is dependent on whether they are habitually doing good deeds when Christ comes in 70 A.D. Presumably, those who are not will be left behind.
A better interpretation of these passages considers the context of the book of Hebrews in which there is an emphasis on:
Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. (Heb 12:14)
In your struggle against sin, you have not yet resisted to the point of shedding your blood. (Heb 12:4)
Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions. (Heb 10:32-34)
Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection. Some faced jeers and flogging, while still others were chained and put in prison. They were stoned ; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated-- the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground. (Heb 11:35-38)
Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.(Heb 13:3)
We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. (Heb 2:1)
If they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. (Heb 6:6)
Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. (Heb 12:1)
It would seem that the writer is exhorting the readers to beware of certain false teachings and to remain true to the faith as taught by the apostles. Some examples of these erroneous teachings:
So he became as much superior to the angels as the name he has inherited is superior to theirs. (Heb 1:4)
Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. (Heb 3:3)
Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. (Heb 4:14)
If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come -- one in the order of Melchizedek, not in the order of Aaron?(Heb 7:11)
Heb 8:13 By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear.
But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. (Heb 3:13)
If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left. (Heb 10:26)
Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral. (Heb 13:4)
For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. (Heb 4:12)
In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk, not solid food! (Heb 5:12)
Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another -- and all the more as you see the Day approaching. (Heb 10:25)
Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. (Heb 13:7)
Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them. (Heb 13:9)
Perhaps they quit meeting together with the Church because they are following another false teacher who is leading them back into Judaism. This would explain the connection between meeting together and "the Day" (the destruction of Jerusalem and the temple). When "the Day" arrives it will demonstrate that God is finished with Israel and that the Church is the new Israel.
The phrase "the Day" implies an event. This event is likely the destruction of Jerusalem and the temple in 70 A.D. Jesus predicted this event in the Olivet Discourse so it was common knowledge that it would occur.
Considering the emphasis in this book on "falling away" and adopting Jewish practices, it makes sense to refer to "the Day" when exhorting the people to not fall back into Judaism. The destruction of Jerusalem and the temple in 70 A.D. signals that God is finished with Israel and that the Church is the new Israel.
An additional question regarding Heb 10:37:
For in just a very little while, He who is coming will come and will not delay. (Heb 10:37)
If the word "come" refers to the Parousia (second coming of Christ). In what sense will He come in just a little while? The previous verse gives the answer:
You need to persevere so that when you have done the will of God, you will receive what he has promised. (Heb 10:36)
The significance of Christ's coming at the Parousia is that He delivers His final reward of glorified bodies to believers at that time. For someone who has been enduring suffering and persecution it would be comforting to know that it will be over in a "little while" whether because of changing circumstances or even by death. Because they suffered for the sake of Christ, they will receive their reward.
The verses in Hebrews draws from two other Old Testament verses:
Hide yourselves for a little while until his wrath has passed by. (Isa 26:20)
For the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay. (Hab 2:3)
The passage in Isaiah refers to judgment, and the passage in Habakkuk emphasizes the certainty of this judgment. In the passage in Hebrews, the author is referring to the judgment of God and that it will occur. The destruction in 70 A.D will highlight that God's judgment of sin is sure and certain.
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Be patient, then, brothers, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. You too, be patient and stand firm, because the Lord's coming is near. (James 5:7-8)
In the larger context of this passage, we see that James is talking about the following flow of ideas:
The following passages illustrate this flow of ideas.
Don't grumble against each other, brothers, or you will be judged. The Judge is standing at the door! Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. (James 5:9-10)
Come near to God and he will come near to you. (James 4:8)
In this passage in James 5:7-8 the phrase "Lord's coming" refers to the Lord coming to individuals to comfort them. It does not refer to the second coming of Christ at all.
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The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. (Rom 13:12)
According to the Full Preterist view, this passage would apply only to the believers alive at that time -- it would not apply to us today.
Paul wrote the book of Romans in 57 A.D. The persecution in Rome under Nero would begin in 64 A.D., only seven years in the future. The general persecution of Christians by Jews and the Romans is a prominent theme in the New Testament.
If the Full Preterist view were correct, then the following verse would mean that salvation took place in 70 A.D.:
And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. (Rom 13:11)
Since this can't be true, we must look to another explanation.
The phrase "the hour has" come refers to the "present time," the time when the book of Romans was written.
They should "wake up" because when they first believed they didn't realize the full truth (they were in the dark, in the night). But now they do (they are in the light, in the day). As they became more Christlike their "salvation was nearer." This points to the time of death of believers in which they are present with the Lord. It also has application to the second coming of Christ in which He rewards believers with resurrected bodies.
Paul is exhorting the believers to come to a full knowledge of the truth -- to wake up from the slumber of ignorance. It is important that they do this because they would soon enter a time of intense persecution and testing of their faith.
The word "day" does not refer to the parousia but Full Preterists must assume that it does. But there is no compelling reason to assume this at all, rather, it is totally arbitrary.
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The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (Rom 16:20)
In the Full Preterist view Christ crushes Satan in 70 A.D. at the Parousia (the second coming). But this view has serious side effects:
This passage has the same general theme as Rom 13:12. It will happen "soon" because God will give them "peace" in their times of trial and persecution. Anytime believers call on the Lord for strength in times of trouble and He comforts them, He has "crushed" Satan again just as Christ did at the cross.
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The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. (1 Pet 4:7)
In the Full Preterist view the old order passed away in 70 A.D. and the Church was born. But this passage states that "all" things ended so it doesn't support their view after all.
The immediate context of this passage:
But they will have to give account to him who is ready to judge the living and the dead. For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit. (1 Pet 4:5-6)
In the Full Preterist view God judged in 70 A.D. with the destruction of Jerusalem and the temple. But again, there is a disturbing side effect of this view. Notice the phrase "for this reason the gospel was preached." The implication is that the gospel only applies to the generation of believers alive before 70 A.D. -- after that the "end of all things" occurred and God judged the "living and the dead" so that they now have eternal life (they "live according to God in regard to the spirit").
The phrase "the end of all things is near" is in the context of God's judgment of all men, whether they are alive or have died. This refers to (1) the judgment of everyone at death, and (2) the final judgment. These events are "near" (1) in the same way that God is near as He observes our actions, and (2) because everyone will eventually die within a relatively short time (less than 100 years).
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These passages refer to:
Second Coming of Christ
Only hold on to what you have until I come. (Rev 2:25)
Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book. (Rev 22:7)
Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. (Rev 22:12)
He who testifies to these things says, "Yes, I am coming soon." Amen. Come, Lord Jesus. (Rev 22:20)
Increased persecution of Christians, leading to fall (judgment) of Roman Empire
The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John. (Rev 1:1)
Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near. (Rev 1:3)
Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. (Rev 3:10)
The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place." (Rev 22:6)
Then he told me, "Do not seal up the words of the prophecy of this book, because the time is near. (Rev 22:10)
Verse by verse commentary: 1:1, 1:3, 3:10, 22:10, 22:12, 22:20.
In the Full Preterist view, the Parousia (Christ's second coming) occurred in 70 A.D with the destruction of Jerusalem and the temple. Certainly the above passages in the book of Revelation could be used to support his view. However, I reject Full Preterist view on other grounds.
What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; (1 Cor 7:29)
Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. (1 Cor 1:7-8)
The context of the phrase "the time is short" concerns trials and troubles for Christians as the following two verses show:
Because of the present crisis, I think that it is good for you to remain as you are [unmarried]. (1 Cor 7:26)
But those who marry will face many troubles in this life, and I want to spare you this. (1 Cor 7:28)
Note that these trials occurred in Greece, in Corinth; and not in Jerusalem or Rome. Therefore, the troubles were most likely a result of persecution from the Judiazers as the following two verses show:
But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, "Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles." (Acts 18:6)
While Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him into court. (Acts 18:12)
Paul is saying that the "time is short" because he knows that the persecution will get worse.
This idea is confirmed in the following passage which indicates that the world which was at first accepting of Christians was about to become antagonistic towards them.
For this world in its present form is passing away. (1 Cor 7:31)
Christians, therefore, need to be "strong to the end" and endure the trials so that they will be "blameless on the day of Christ." If they fall away from the faith in response to the trials they will not be acceptable to the Lord. The "day of Christ" refers to either: (1) the death of believers when they are present with the Lord, or (2) the second coming of Christ when He judges everyone and gives believers their resurrected bodies.
The phrase "time is short" in 1 Cor 7:29 refers to a time of peace for Christians which will soon be over. Full Preterists must assume that it refers to the imminent coming of the parousia, but there is no compelling reason to assume this.
In the Full Preterist view the word "you" in 1 Cor 1:7 must be limited to refer to only those who first read this letter, but this is rather arbitrary. In addition, the phrase "Jesus Christ to be revealed" must be interpreted to refer to the parousia, but how was He revealed in 70 A.D. The answer is that He was not. This Full Preterist interpretation in very contrived.
The word "end" in 1 Cor 1:8 refers to the end of a person's life and not to the parousia in 70 A.D.
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I tell you the truth, some who are standing here will not taste death before they see the kingdom of God. (Luke 9:27)
I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom. (Mat 16:28)
In the Full Preterist view there were believers who heard Jesus make these statements who would still be alive in 70 A.D. when the Romans destroyed Jerusalem and the temple. Full Preterists consider that event to be the Parousia (second coming of Christ).
The following five passages highlight a serious problem with this view. It would mean that the "kingdom of God" began in 70 A.D. instead of 30 A.D. The side effect of this is that we are now in this kingdom of God but that the believers before 70 A.D. were not. But there are many passages indicating that the kingdom began at the time of Jesus:
But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. (Acts 8:12)
For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit. (Rom 14:17)
For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves. (Col 1:13)
These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me. (Col 4:11)
From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near." (Mat 4:17)
The usage of the word "some" is also troublesome for the Full Preterist view. The word should be "most" or "all." This is because in the context, Jesus was talking to his disciples as the following verses indicate:
Then Jesus said to his disciples. . . (Mat 16:24)
Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?" (Luke 9:18)
The verse immedately before the one talking about those who will "not taste death" clearly refers to the second coming of Christ:
For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. (Mat 16:27)
Some possibilities for the interpretation of the phrase "some will not taste death before they see the kingdom of God" (and my votes):
It refers to the revealing of the book of Revelation to the Apostle John and his readers in 95 A.D. The fullness of the kingdom was revealed for all to see through this book. Some of the apostles were still alive in 95 A.D. It is interesting that the passages use the phrase "see the kingdom of God." We should rather expect it to use a word meaning that they would "experience" the kingdom, not that they would merely "see" it. However, the word "see" is a good choice to refer to the revealing of the second coming of Christ through a prophetic book. I think this is the best choice for the interpretation of these passages -- I vote Yes!End Time Prophecy | North Forest | Top of page
"Yes, it is as you say," Jesus replied. "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven." (Mat 26:64)
The verse immediately preceding indicates that Jesus made this statement to the high priest and to those who were present:
The high priest said to him, "I charge you under oath by the living God: Tell us if you are the Christ, the Son of God." (Mat 26:63)
In the Full Preterist view these verses imply that some of those people would still be alive in 70 A.D. at the Parousia (Christ's second coming). This is certainly a valid interpretation. However, I reject Full Preterist view on other grounds (read more).
The following passage affirms that everyone will see Christ at His second coming:
Look, he is coming with the clouds, and every eye will see him, even those who pierced him. (Rev 1:7)
These passages refer to the second coming of Christ which an event still future -- it did not occur in 70 A.D. as Full Preterists claim.
Full Preterists assume that the phrase "in the future" refers to the parousia and that the word "you" only applies to those who were living at the time of Jesus. They assume that this event will only be observed by those who are living at the time. But this is incorrect because the parousia will be seen by both the living and the dead as the following passage illustrates:
For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. (1 Thess 4:16,17)
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According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. (1 Thess 4:15)
And to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the coming wrath. (1 Thess 1:10)
May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. (1 Thess 5:23)
In the Full Preterist view the phrase "we who are still alive" refers specifically to those first readers of the letter to the First Thessalonians. Some of them would still be alive in 70 A.D. when Jerusalem and the temple were destroyed. In addition, in this view, the phrase "the coming wrath" refers to that event. The word "blameless" is significant because, according to that view, it refers specifically to the believers at that time.
These are certainly valid interpretations of these passages. However, I reject Full Preterist view on other grounds (read more).
These three passages all deal with the yet future second coming of Christ.
Read additional info concerning the usage of the word "wrath" in the Bible.
Read additional info about 1 Thess 4:15.
Full Preterists must assume that the word "we" in 1 Thess 4:15 is limited to those who were alive at the time Paul wrote the letter. But this is an arbitrary assumption.
How did God rescue them from the coming wrath (1 Thess 1:10) in 70 A.D.? The recipients of the letter didn't live anywhere near Jerusalem and would not be directly affected by its destruction in 70 A.D.
Another problem with the Full Preterist view is that the phrase "coming of our Lord" must refer to a special judgment which occurred in 70 A.D. After that time there is no more judgment. But why wouldn't there be since there is really nothing special about the time period between 30 A.D. and 70 A.D.? Making this time period special is merely a fabrication of the Full Preterist view.
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Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent. "Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you." (Mat 11:20-24)
This passage is significant in the Full Preterist view that the Parousia (second coming of Christ) occurred in 70 A.D., because it indicates that "cities" are judged. This would have referred to the destruction of cities by the Romans.
However, there are two serious problems with that view:
This passage is referring to judgment of "people," not of "cities." The people in the cities who had rejected Christ and His message would be judged harshly because they had even seen Jesus' miracles to confirm His message.
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