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Particulars
of Christianity:
313
Preterism
Preterism
Part 2: Olivet
and the Transcendent "You"
Preterism
Part 1: The Basics and Partial Preterism
Preterism Part 2: Olivet and the
Transcendent "You"
Preterism Part 3: The Remaining
"Proof Texts"
Preterism Part 4: Appealing to Josephus
Preterism Part 5: Uninterrupted
Futurism into 2nd Century
Preterism Part 6: Nero, History,
and Biblical Details
Preterism Part 7: Scripture and
a Delayed Coming
Preterism Part 8: Brief Summary
of Conclusions
Behold I Come Quickly
Things Which Must Shortly Come to Pass
When Was Revelation Written?
A Throne of His Own
Addendum: "The Time Is At Hand"
Now,
we will shift gears and tackle the Preterist's timeframe proofs.
Do they really indicate what Preterists claim? Do they really
require the Olivet prophecies (along with the other end time
Gospel prophecies) to occur within the lifetime of that first
generation?
First, we should become familiar with exactly what phrase
the Preterists feel forces us into a first century fulfillment
of Jesus' prophecies. Let's take a look at the so-called Preterist
proof text that occurs in the Olivet Discourse. The respective
parallel passages can be found in Matthew 24, Mark 13, and
Luke 21. Having completed a lengthy discourse of events that
must come before his return, Jesus makes the following statement
recorded in each of the first three Gospels.
Matthew 24:34 Verily I say unto you, This generation
shall not pass, till all these things be fulfilled.
Mark 13:30 Verily I say unto you, that this generation
shall not pass, till all these things be done.
Luke 21:32 Verily I say unto you, This generation
shall not pass away, till all be fulfilled.
There are several reasons why this phrase does not mean what
the Preterists tell us it means.
Some opponents of Preterism have attempted to argue that "generation"
here refers to a lineage or line of ancestors and descendents
from one generation to the next. The Greek word for generation
used in these passages is "genea" (Strong's #1074). In fact,
there are four definitions to this word. Definitions 1 and
2 convey the ideas lineage. Not until definition 3 and 4 do
we find the notion of a duration of time defined by the human
life span from birth to death.
However, for the purposes of our analysis, we will not take
issue with the Preterists interpretation of the word generation
in these passages. We wholeheartedly agree that "generation"
here refers to a duration of time defined by the human life
span.
Preterists want us to believe that the proof in such passages
as these is the phrase "this generation." But that is clearly
not so and a simple question will reveal that this is not
the case. We might ask "this generation, which generation?"
The key to identifying which generation Jesus is speaking
of is his use of the pronoun "you." To demonstrate that this
is so, let's back up a little bit to view the previous verse.
Matthew 24:33 So likewise ye, when ye shall see
all these things, know that it is near, even at the doors.
34 Verily I say unto you, This generation shall not pass,
till all these things be fulfilled.
Mark 13:29 So ye in like manner, when ye shall see
these things come to pass, know that it is nigh, even
at the doors. 30 Verily I say unto you, that this generation
shall not pass, till all these things be done.
Luke 21:31 So likewise ye, when ye see these things
come to pass, know ye that the kingdom of God is nigh
at hand. 32 Verily I say unto you, This generation shall
not pass away, till all be fulfilled.
From these passages in the Olivet discourse we see that the
phrase "this generation" hangs on the implications of the
"ye" (or "you") in the preceding verses. The Preterists assume
that "ye" CAN and does ONLY refer Jesus to immediate physical
audience, specifically the apostles. As such, Preterists assume
the generation that "shall not pass" is the generation of
the apostles.
The flaw in Preterist logic is for the most part no more complicated
than this one simple assumption.
The problem is that Preterists completely fail to understand
a very simple principle in scripture with regard to prophetic
passages. In order to spotlight this often overlooked but
absolutely essential principle we have given it a name. We
call this principle Transcendence, or the principle of the
Transcendent "You."
Transcendence is the Biblical phenomenon that occurs in PROPHETIC
PASSAGES by which God speaks to an immediate physical audience,
such as the apostles or the Israelites of Moses day for example,
but is actually addressing future unborn generations with
just as much certainty and absoluteness.
However, we want to make a slight revision from the previous
version of this article. In the previous version of this article
we made some strong statements about the Transcendant "You,"
applying this principle in general to other passages of scripture
beyond just prophetic passages. This was incorrect and irresponsible
on our part and for that we both apologize and will now make
reparations.
It is necessary, as we demonstrate this principle to be very
clear up front. The principle of the Transcendant "You" can
be demonstrated in prophetic texts and we will make that very
demonstration. But, the Transcendant "You" does NOT extend
to non-prophetic passages of scripture and should not be used
as an instrument for that end. In full agreement with what
is generally known as the grammatical historical hermeneutic
(method of interpretation), we recognize that all scripture
must be intrepreted in light of the normal grammatical rules,
the historic context, and the understanding possessed at that
time by the original audience.
We cannot, for example, take promises regarding the promised
land given to the Israelites during the Exodus and apply them
to ourselves. Nor can we interpret Proverbs as though they
were given as promises to us. Nor can we, in general, interpret
any non-prophetic passage of scripture in such a way that
is unique to a modern perspective and would not have been
available to the original audience. We MUST understand that
each passage of scripture was given first and foremost to
a particular audience at a particular time in a specific circumstance
and we cannot automatically assume it was written to us.
What is written in scripture applies to us only when the context
and content of the passage indicates that the statements being
made are a general rule that apply to a general audience that
is larger than the immediate original audience. While that
does cover a large portion of scripture from such statements
as the 10 Commandments to the 1 Corinthians 6:9-10 or Ephesians
5:18-21, it should not become a blind excuse to assume all
things apply to us right now without examination of the content
and the context using the grammatical historical method of
interpretation.
As we will now demonstrate in this article, there is a clear
exception made with regard to prophecies. The reason for this
is very simple. Prophecies, by their very nature refer to
events that have not yet taken place when the initial statements
are made. And, as such, they often (although not always) employ
enigmas, which deliberately disguise the meaning, such as
many of the prophecies regarding Jesus' death and resurrection
were not understood before they came to pass. And even in
the cases where enigmas are not employed, it is still often
the case that prophecies were not understood by their original
audience.
Therefore, prophecies constitute a clear albeit partial exception
to the grammatical historical rule to a discerning degree
(and discernment should always be employed). We say "partial
exception" because, in general, prophecies are an exception
to the historical aspect of the grammatical historical method
while the grammatical aspect still applies. Because an original
audience may not have understood the meaning of a prophecy,
we are not bound to interpret it the way they would have.
However, we are still required to interpret it according to
biblical precedent and the normal rules of grammar.
With all that being said, we will now go on to demonstrate
using a very precise example, how the principle of the Transcendant
"You" operates and was understood even at the time of Jesus
when his immediate audience heard him deliver the Olivet Discourse.
The Preterist interpretation of the key verses in the Olivet
Discourse entirely depends upon the notion that these words
apply MORE to that first generation than they do to us. For
Preterists, the "you" in these passages is EXCLUSIVE to the
immediate hearers only and DOES NOT equally apply to us.
In fact, the principle of Transcendence is inherent in scripture
writing from the very onset when Moses received the Word of
God and proclaimed it to the Israelites. The Israelites understood
that the words proclaimed to them applied equally to their
children in every age. Hebrews 11 lists for us an entire line
of Old Testament saints who died having not received the promises
that were addressed to them as the original audience. They
died in faith and were commended for their understanding that
despite the fact that what was spoken to them did not come
to pass in their lifetime, God was not a liar. These promises
would come to pass.
One major portion of the Preterist argument is that Jesus
becomes a false prophet if such prophecies as the Olivet Discourse
did not occur in that first century generation. According
to Preterists, if we extend the "you" to the last generation
instead of EXCLUSIVELY to that first generation, then Jesus'
prophecies are inaccurate and erroneous. On this basis they
claim that Preterism is necessary to defend the Gospel from
observant critics.
But thankfully the Word of God is complete. We will now take
a look at a parallel prophecy given by Moses that proves the
principle of Transcendence was a hallmark of scripture writing
from the very start.
Deuteronomy 18:14 For these nations, which thou
shalt possess, hearkened unto observers of times, and
unto diviners: but as for thee, the LORD thy God hath
not suffered thee so to do. 15 The LORD thy God will raise
up unto thee a Prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken; 16 According
to all that thou desiredst of the LORD thy God
in Horeb in the day of the assembly, saying, Let me not hear
again the voice of the LORD my God, neither let me see this
great fire any more, that I die not. 17 And the LORD said
unto me, They have well spoken that which they have spoken.
18 I will raise them up a Prophet from among their brethren,
like unto thee, and will put my words in his mouth; and
he shall speak unto them all that I shall command him. 19
And it shall come to pass, that whosoever will not hearken
unto my words which he shall speak in my name, I will require
it of him.
Notice that the pronoun "you" is applied uniformly throughout
this passage. And does Moses identify which generation of
Israelites he is speaking to? Yes, and very concretely. In
verse 14 he identifies the "you" he is speaking of as the
Israelites who are about to go in and possess the nations
of the Promised Land. In verse 16-17, he further identifies
the "you" he is speaking of as the same Israelites who heard
God speak on the mountain and asked not to hear him again
(verse 16-17).
Like the Olivet Discourse, there is no indication from the
context or grammar that Moses is switching who his statements
apply to anywhere in the duration of this passage. The pronoun
"you" is applied uniformly and it is very clear that this
same generation Moses is speaking to is the generation to
whom Moses says "God will raise up unto you a Prophet." Unto
who? Unto the Israelites he is speaking, the same ones who
asked not to hear God's voice and the same ones who are about
to enter and possess the Promised Land.
Passages like John 1:21,25 illustrate for us that by the time
of John the Baptist, the Jews well understood this Mosaic
prophecy to refer to the Messiah. John 1 also tells us that
the Jews did not believe this Prophet had come by their day.
Yet they did not consider Moses a false prophet for assigning
the rising of that Prophet among that first generation to
enter the Promised Land.
Fortunately, the book of Acts identifies for us exactly who
the Prophet was, the Messiah, Jesus Christ.
Acts 3:19 Repent ye therefore, and be converted, that
your sins may be blotted out, when the times of refreshing
shall come from the presence of the Lord; 20 And he shall
send Jesus Christ, which before was preached unto you:
21 Whom the heaven must receive until the times of restitution
of all things, which God hath spoken by the mouth of all his
holy prophets since the world began. 22 For Moses truly
said unto the fathers, A prophet shall the Lord your God raise
up unto you of your brethren, like unto me; him shall ye hear
in all things whatsoever he shall say unto you. 23 And
it shall come to pass, that every soul, which will not hear
that prophet, shall be destroyed from among the people. 24
Yea, and all the prophets from Samuel and those that follow
after, as many as have spoken, have likewise foretold of these
days. 25 Ye are the children of the prophets, and of the covenant
which God made with our fathers, saying unto Abraham, And
in thy seed shall all the kindreds of the earth be blessed.
26 Unto you first God, having raised up his Son Jesus,
sent him to bless you, in turning away every one of you
from his iniquities.
Acts 7:37 This is that Moses, which said unto the children
of Israel, A prophet shall the Lord your God raise up unto
you of your brethren, like unto me; him shall ye hear.
Notice first of all that it did not even occur to the writer
of Acts that Moses might be a false prophet if God did not
raise this Prophet up within the days of the generation Moses
addressed the initial prophetic statement to.
Notice also that in verse 22 of chapter 3 the author applies
Moses statement about the Prophet to Jesus saying, "him shall
ye hear in all things" and "every soul, which will not hear
that Prophet, shall be destroyed." This parallels Deuteronomy
18:19. And in verse 26, the author directly parallels Deuteronomy
18:15,18 by saying that God raised up his Son Jesus and sent
him.
It is clear from Acts that Moses' prophecy of "the Prophet
like himself" did not come to pass until thousands of years
later when Jesus was born and came ministering to the people
of Israel. Moses addressed his prophecy to his immediate audience
assigning the timing of its fulfillment to their generation
by use of the pronoun "you" coupled with direct identification
that his audience was the Israelites who entered and captured
the Promised Land and who, having heard God speak, asked not
to hear him speak again. These same Israelites were identified
by Moses as the "you" to whom God would raise up and send
a Prophet like Moses, yet Jesus did not come to their generation
but their successors many centuries later.
Was Moses a false prophet? Of course not. Acts records that
his prophecies were fulfilled but in a timeframe that only
made sense if the "you" clause in the Mosaic prophecies is
interpreted with the Transcendent principle. And it is this
very same Transcendent principle that Jesus employed in his
instructions and prophecies, that the Preterists ignore to
deduce their flawed conclusions.
So, when we reread such passages as Matthew 24, Mark 13, and
Luke 21 we clearly see that the "you" Jesus is speaking to
is defined by whichever generation would be around when these
things come to pass. It is not confined to the apostles and
disciples of that day any more than Moses prophecy was confined
to the generation of Israelites who were his initial audience
and to whom his proclamation was addressed.
Matthew 24:33 So likewise ye, when ye shall see
all these things, know that it is near, even at the doors.
34 Verily I say unto you, This generation shall not pass,
till all these things be fulfilled.
Mark 13:29 So ye in like manner, when ye shall see
these things come to pass, know that it is nigh, even
at the doors.30 Verily I say unto you, that this generation
shall not pass, till all these things be done.
Luke 21:31 So likewise ye, when ye see these things
come to pass, know ye that the kingdom of God is nigh
at hand. 32 Verily I say unto you, This generation shall
not pass away, till all be fulfilled.
Deuteronomy 18:15 The LORD thy God will raise up
unto thee a Prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken;
Deuteronomy 18:18 I will raise them up a Prophet
from among their brethren, like unto thee, and will put
my words in his mouth; and he shall speak unto them all
that I shall command him.
Which generation of "you's" was Moses identifying? Those alive
at the time he was speaking? His words clearly indicate that.
He identifies his audience in verses 14, 16-17 as the same
who would possess the nations of the Promised Land and the
same who asked not to hear God anymore. Was God identifying
the wrong generation? No. God's address was Transcendent.
By speaking to the current generation he was clearly addressing
the generation to whom the Prophet would come many centuries
later.
So we ask again, which generation of "you's" was Moses identifying?
Those alive at the time the prophecy would come to pass, those
living at the time of Christ. The real identifier was not
verse 14, 16-17. The real identifier of which generation was
whichever generation the prophecy came to pass during. Like
those Israelites, we will not know which generation Jesus'
prophetic words apply to until the prophecy happens. For the
rest of the generations until that time, including the original
audience, it is merely the promise of that event just as it
was to Moses' original audience.
And which generation was Jesus identifying when he used the
pronoun "you?" Like Moses, he seems to be identifying his
immediate audience. But, like Moses, we know that this does
NOT by any means have to be the case. Like Moses, Jesus' "you"
points not to his current generation but to the generation
that would "see" the fulfillment of the events he is prophesying.
This is exactly the same pattern as employed by Moses when
he prophesied about Jesus, calling Jesus a "Prophet like himself."
How fitting then that Jesus would prophesy in the same pattern
as Moses, employing the principle of the Transcendent "You"
to apply the prophecy to his immediate audience but actually
referring to a generation in the distant future.
Finally, as we return to the grammatical historical method
of interpretation, we must take note of the fact that the
Jews of Jesus' day, including his apostles were already well-aware
of the principle of the Transcendent "You" in prophetic passages.
In fact, they were already employing this principle long before
we ever gave it a title.
When we take into account what Jesus' original audience would
have understood by his use of the pronoun "you" during the
Olivet Discourse, we must realize that the Jews of Jesus day
were still looking for "that prophet" who Moses prophesied
about in Deuteronomy 18:14-18. This is quite clear from John
1:21,25 where the Jewish leaders were asking John the Baptist
if he was "that prophet." The fact that the Jewish leadership
of Jesus' day was looking for this ancient Mosaic prophecy
to come to pass some time in their future and maybe even their
present tells us that the Jews of Jesus' day applied all the
"thou's" "thee's" "thy brethren's" and "ye's" of Deuteronomy
TRANSCENDANTALLY to themselves, even though that prophecy
was clearly given to the generation of Israelites who centuries
earlier had come out of Egypt under Moses and captured the
Promised Land.
We know specifically from scripture that the Apostles themselves
including Peter applied the principle of the Transcendant
"You" to prophetic passages such as Deuteronomy 18:14-18.
For, in Acts 3:19-26 Peter quotes this prophecy of "that prophet"
which was given centuries earlier with "thou's" and "thee's"
and "thy's" and "ye's" and Peter applies this prophecy to
Jesus. Stephen does the very same in Acts 7:37.
Now, again, how would it have been possible for the Apostles
such as Peter to believe Jesus was "that prophet" whom Moses
prophesied to the generation of Jews who came out of Egypt
and entered the Promised Land using "thou" and "thy brethren,"
etc., unless Peter understood and applied the principle that
"you's" in prophecy were not limited exclusively to the original
audience but could transcend (in the case of prophecy) to
generations centuries later?
The only way to account for Peter's application of this Mosaic
prophecy to Jesus as well as the general first century Jewish
belief that "that prophet" was yet to come, is to accept that
the Jews of the first century understood and applied the Transcendant
"You" to prophetic passages such as Deuteronomy 18:14-18.
Thus, when they heard the "you" in the phrase "So ye in like
manner, when ye shall see these things come to pass," as it
occurs in the Olivet Discourse, they would not have assumed
that this meant them exclusively, but would have instead automatically
understood that it could transcend to later generations.
And so, understanding that the "you" in the phrase "when he
shall see these things" could refer to themselves OR future
generations just as the Mosaic prophecy of Deuteronomy 18:14-18
did, when they heard the terms "this generation" in phrase
"This generation shall not pass away, till all be fulfilled,"
they would have assumed that the generation being indicated
was whichever generation "saw these things" and not their
generation exclusively.
So, while we MUST interpret every passage strictly in light
of what the original audience would have understood and IGNORE
our twenty-first century perceptions and perspectives, when
it comes to prophecies, we MUST understand that the first
century audience that heard such prophecies as the Olivet
Discourse or Deuteronomy 18:14-18, understood that the "you's"
in them could transcend to future generations.
The end result is that the grammatical historical method of
interpreting scripture in light of the understanding of the
original audience demands that when we interpret the "you's"
in the Olivet Discourse, we understand that the Jews who originally
heard that Discourse, including the Apostles, were already
acquainted with the fact that "you's" in prophecy were transcendent
as evidenced by their interpretation of Moses prophecy in
Deuteronomy 18:14-18.
And once we understand that the original audience would have
understood the "you's" in prophecy were transcendent, then
there is no need to demand or even hypothesize that the events
predicted in the Olivet Discourse had to occur before that
first generation passed away (as Preterists do). In fact,
the opposite is true. To demand that the Olivet Discourse
had to occur in the first century because of the occurence
of the "you's" in that passage is to deny the grammatical
historical method of interpretation by failing to take into
account the fact that first centuries Jews were well-aquainted
with interpreting prophetic "you's" in a transcendent manner.
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