AND HE WILL COME TO JUDGE THE LIVING AND THE DEAD
There are a number of passages in the Bible which are commonly believed to prophecy the end of the world, including the Olivet Discourse (found in Matthew 24, Mark 13 and Luke 21) and the book of Revelation. However, I am not too sure that this is, necessarily, the case. I hold to a theological position on eschatology (the doctrine of the “end-times”) called Preterism. According to this view, the passages referred to above are not talking about the end of the world at all but had a fulfilment in the first century A.D. at the end of the age (synteleias tou aiōnos – Matthew 24:3) that is, the age of the temple (and the sacrificial system) in 70 A.D. To a Preterist, Jesus’ words in Matthew 24:34 and the time references in Revelation (“the things that must soon take place” Revelation 1:1) are to be taken literally.
In support of the Preterist view of the Olivet Discourse is the instruction by Jesus that his disciples, when they saw the signs predicted come to pass, should “flee to the mountains” (Matthew 24:15, Luke 21:21) which seems curious advice to give in a warning about the end of the world but makes perfect sense if the destruction of Jerusalem is in view. This viewpoint also enables the texts to be seen as intelligible to those for whom they were first written. Those who hold the Preterist viewpoint generally also hold to an early date for the book of Revelation (usually in the 60s A.D.) largely on the basis of references to the temple (Revelation 11:2), which, in other New Testament books would probably also ensure a pre-70 A.D. dating (it is only Dispensationalist theology which requires a rebuilt temple).
But what about the stars falling from the sky? (e. g. Matthew 24:29) Surely that proves that it is the end of the cosmos that is being referred to here? Not necessarily. Heavenly bodies in Scripture are mentioned with reference to authorities (see Genesis 1:16 with its emphasis on “rule” and Genesis 37:9-10 – note the interpretation of the dream), earthly battles are celebrated in poetry using references to heavenly disturbances (e.g. Judges 5:19-20) and prophecies of the destruction of ancient empires and kingdoms are described in apocalyptic terms similar to those in the Olivet discourse (e.g. Isaiah 13:9-10, referring to Babylon, Ezekiel 32:7-8, referring to Egypt and Amos 8:9, referring to Israel).
This doesn’t, of course mean that I don’t believe in the end-times at all. I am not a Pantelist (or “Full-Preterist” as they like to call themselves) who argue that ALL Scriptural prophecy was fulfilled in the first century. I believe, in the words of the Niceno-Constantinopolitan Creed, that Christ “will come again in glory to judge the living and the dead, and his kingdom will have no end.” Certainly, the tears have not yet been wiped away from our eyes, there is still death and sorrow and crying and pain, for the former things have not yet passed away (see Revelation 21:4).
Of course, whatever I, or anyone else, may think about issues of timing, the reality of the return of Christ is the more pressing matter. If I truly do believe that Jesus is coming back (and I sometimes wonder if I do) and that he will hold me accountable for every willfully evil thought, every unkind word, every wrong act, every refusal or failure to do what is right, and that, on the basis of this infallible judgement, my eternity will be determined, forever and ever, without hope or fear of appeal, then I have cause to be uneasy. As C. S. Lewis put it (in what, for me, remains the most terrifying thing he ever wrote) the final judgement “will not be the time for choosing: it will be the time when we discover which side we really have chosen, whether we realised it before or not.” (C. S. Lewis, Mere Christianity, book 2, chapter 5)
(See other posts in this series and buy Edward’s book)