The Identification of the Man of Sin With Nero,
the Narrowing of the Resurrection of the Dead to
AD 70 Only and the Failure to Account for Realities
That Happened in the Post-Second Temple Era
Reveal Work Still To Be Done in Full Preterist
Apologetics and Hermeneutical Studies
by Mark Mountjoy
In recent years, Full Preterism has gained attention within Christian circles, attracting those who are intrigued by its unique perspective on biblical prophecy. Full Preterism asserts that all prophecies in the Bible, including those related to the Second Coming of Christ, the Day of Judgment, and the final resurrection of the dead were fulfilled by the events surrounding the destruction of Jerusalem in AD 70. While this ideology may seem appealing to some, it is crucial for Christians to carefully examine its claims and evaluate them against the clear teachings of Scripture.
In this concise study examination, we will identify and discuss three glaring problems with Full Preterism. By addressing these issues, we aim to provide clarity and guidance for Christians who are interested in this subject, attracted by Full Preterism, or simply seeking to understand the implications of this view. Through a thoughtful and balanced analysis, we will demonstrate why Full Preterism fails to provide a satisfactory explanation for key biblical passages, realities, and events.
The first problem we will explore is the Man of Sin, as described in Daniel 7:8, 2 Thessalonians 2:3-8, and Revelation 11:7-19:20. We will examine how Full Preterism struggles to reconcile the identity and timing of this figure with the historical events surrounding the destruction of Jerusalem.
Next, we will delve into the resurrection of the dead, a central theme in Revelation 6:9-11, 11:11, 12:5; 15:1-4, 20:1-4, and 20:12-15. We will discuss how Full Preterism's interpretation of these passages conflicts with the clear biblical teaching on the tangible resurrection of believers and unbelievers alike.1
Finally, we will address the problematic way in which Full Preterism handles the relationship between the events described in Revelation 20:1-6 and those in Revelation 20:7-15. We will demonstrate how Full Preterism fails to acknowledge the clear juxtaposition of actions, events, and developments between these two sections of the chapter. By not recognizing this juxtaposition, Full Preterism creates major interpretive problems and fails to provide a satisfactory answer explanation for the distinct nature of the events described in each section in a credible interpretation that is not self-refuting.
By the end of this study, readers will have a deeper understanding of the shortcomings of Full Preterism and will be better equipped to evaluate its claims in light of the whole counsel of God's Word. Our goal is to encourage Christians to approach this subject with discernment, humility, and a commitment to the truth, as we seek to understand the full scope of God's redemptive plan revealed in Scripture.
The "Man of Sin" or "Son of Perdition"
Problem in Full Preterism
Full Preterism has a problem when it comes to identifying the "Man of Sin" or "Son of Perdition" mentioned in the Bible. Many Full Preterists, following the ideas in James Stuart Russell's book "The Parousia," have decided that the Roman Emperor Nero must be this person. However, we can't agree with this view because there's no real historical evidence to support it.
More importantly, it doesn't make sense to say that a Roman emperor broke the laws of the Jewish scriptures (the Tanakh) when he wasn't even subject to those laws in the first place. Nero never went into the holy places of the Jewish Temple to do the bad things he's accused of doing. In fact, he was actually trying to stop the people who were doing those very things!
It might seem strange, but Full Preterists are blaming Nero for the actions that Jewish rebels and false prophets did, according to the historian Josephus. This is a twisted way of thinking, and it probably comes from rumors, popular ideas, and the clever but wrong arguments in James Stuart Russell's book.
If we stick to the facts, we can get to the truth of these problems. We need to understand who actually went into the Second Temple and did sacrilegious things there for nearly four years. By looking at the evidence, we can rule out Nero one step at a time. It might not matter so much if we can't figure out exactly who the real "Man of Sin" or "Son of Perdition" was - maybe it was John of Gischala, Simon Bar Giora or Eleazar Ben Yair.2 What's important is that we can show there's absolutely NO chance that it was Nero, Gessius Florus, or any other Roman who did these things.
The Resurrection of the Dead Problem in Full Preterism
Full Preterism has a problem when it comes to understanding the different instances of the resurrection of the dead in the Book of Revelation. This is a big theme in chapters 6:9-10, 11:11-12, 15:1-4, 20:1-4, and 20:12-15.3 The events in Revelation 6:9-10, which happened during the Seal judgments, get mixed up with the very last resurrection event in Revelation 20:12-15, which took place in the third decade of the second century after the Thunder judgments. This creates a lot of confusion about what happened and when did it happen, before the Second Temple was destroyed or afterward; when the Seal judgments were dispensed or when the seven Thunder judgments rained down on second century Israel?
When Preterists and Futurists debate, the discussion often gets stuck as soon as Full Preterists are asked to explain the details of how the resurrection of the dead in Revelation 20:12-15 happened in AD 70. They struggle and stonewall because they find it hard to make sense and are tempted to extend Part A of the chapter (Rev. 20:1-6) back to AD 33, which makes no intelligible sense. Futurists believe in ONE big resurrection at the very end of time as we know it. But Full Preterists want to prove that the resurrection of the dead HAD to happen a long time ago, when "the power of the holy people" was scattered, like the angel told the Prophet Daniel in Daniel 12:7.4
Full Preterists think that Jewish power was finally (and that's the key word) destroyed in AD 70. But it can be argued that the First Jewish Revolt didn't show Jewish power as much as it showed how divided the Jews were. And it can be shown that the Jews didn't completely lose their strength just because they lost their Second Temple in AD 70.
However, the Hebrew people DID show their strength and unity under their very last ancient king, Simon Bar Kokhba, in AD 132 and during the first year of the Bar Kokhba Rebellion. So, it can be argued that Daniel 12:7 isn't talking about AD 70 at all, but about the downfall of the Hebrew people at the very end of their ancient history: AD 132-136. This later date will be important when we talk about Part Three.
In short, Full Preterism is close but has a serious problem when it comes to telling the difference between specific events in the Book of Revelation and how those events actually happened in real history. The difference between Full Preterist ideas and what really happened in fulfilled prophecy is so big that it makes Full Preterism seem to fail at proving the very thing it's trying to justify: That the end times were fulfilled in ancient history.
By looking at the three things we talk about in this critique, it seems that Full Preterism is very close but still has a lot to figure out when it comes to understanding Bible prophecy in the context of what the Hebrew people were going through, hoping for, and trying to achieve in the first and second centuries of our Common Era.
Part B: The Perennial and Eternal
Significance of the Resurrection
Full Preterism tends to attribute the resurrection of the dead almost exclusively to Jewish history. This can be unsettling for some people because it seems to imply that God's finished work is all in the past and doesn't include us. This perception is not entirely without merit. In fact, Full Preterists often fail to engage with or discuss the full implications of the resurrection of the dead because they are too focused on the legitimate applications that the Bible attributes to the hopes of the Jewish people. However, there is much more to the story than just that.
We can go so far as to say that Jesus himself is the resurrection and the life, as he declared in John 11:25. In HIM, not in any specific date like AD 70 or AD 136, Christians have a fixed assurance of being clothed in immortality in the afterlife, beyond and apart from any events in the first or second century of our Common Era. Because Jesus is the author and the assurance of our resurrection, it is somewhat misguided to suggest that resurrection is something peculiar to AD 70 alone.
The Bible records several instances of resurrection that occurred at different times. Peter and Paul were presumably raised to their feet and taken up into a cloud in AD 66 (Rev. 11:7-12). Some individuals from the first Christian church were whisked away into heaven that same year (Rev. 12:5). The Jewish Christians who were killed for refusing the mark of the beast were seen walking on a sea of glass and fire in Revelation 15:1-4. After the Second Temple was destroyed, they were given power over the nations (Rev. 20:4). Then, after that, the whole horde of evildoers who fell for the tricks and lies of Bar Kokhba stood before God before they were condemned to the lake of fire (Rev. 20:12-15).5
However, the most important truth of all, especially for Christians living after those events, is the reality of what will happen to us once our mortal existence on this Earth is over. Revelation chapters 21 and 22 can be none other than an expanded preview of what Paul so succinctly described in 2 Corinthians 4:17-18 and 5:1-4. These passages make it clear that ALL Christians are treated with the utmost fairness by Jesus our Savior. It's not just about what he did for Christians at some specific time in the past, but about who he is and the arrangement he has set up for his people for all time to come. Unfortunately, the Full Preterist emphasis is not driven in this direction to any great degree and this has the effect of 'spooking' some Christians to renounce Full Preterism when they get the clear message that this earthly Christian life, with all its possible woes, conflicts, and downsides, is 'all there is.' To require Christians to chin up to such a suggestion, however, goes exactly against what the Apostle Paul declared in 1 Corinthians 15:19, "If in Christ we have hope in this life only, we are of all people most to be pitied." We fully agree with Paul and rejoice in the hope of joining the throngs of the resurrected at the time of our own certain passing from this sinful world.
The Juxtaposition Problem in Revelation 20:
A Critique of Full Preterism
Full Preterism faces a significant hermeneutical challenge when it comes to the interpretation of Revelation 20, particularly in light of the events described in Revelation 19. This problem arises from the Full Preterist failure to acknowledge the clear juxtaposition of actions, events, and developments between the first and second halves of Revelation 20.
To understand the issue at hand, we must first consider the
context established in Revelation 19. The declaration in Revelation 19:1-4 and the defeat of the beast and false prophet in Revelation 19:19-21 make it clear that the Second Temple did not exist at any point throughout the entirety of the chapter. This observation is crucial, as it sets the stage for the events that unfold in Revelation 20.
Moving into Revelation 20:1-3, we can confidently assert that the capture, binding, and sealing of Satan occurred completely after the 586-year existence of the Second Temple had come to an end.6 7 This event must have taken place after August 4, AD 70, and possibly even after the Masada mass suicides on April 16, AD 73. The implications of this timeline are significant, as they indicate that the entire backdrop of Revelation 20, like Revelation chapter 19, is devoid of the Second Temple's existence.
This means that when Satan was bound (Revelation 20:1-3) and when he was later loosed (Revelation 20:7), the Second Temple was no longer standing. However, the most striking revelation comes when we consider the gathering of the armies of Gog and Magog in Revelation 20:9. At this point, there was no Second Temple anywhere on Earth, making it impossible for the battle described in this verse to be a reiteration of the AD 66-70 Jewish War.8
The absence of the Second Temple in Revelation 20 has profound implications for our understanding of the resurrections mentioned in the chapter. The resurrection of the dead in Revelation 20:4 and the subsequent resurrection in Revelation 20:12-15 stand in a necessary juxtaposition, indicating that they are distinct events occurring in different historical contexts, but both of which take place after the destruction of the Second Temple. Full Preterism's insistence that Revelation 20 is merely a repeat or recapitulation of Revelation 19 fails to account for the fact that the Second Temple is absent in both chapters. Whether Revelation 20 is a reiteration or not, the events described therein must have occurred after August 4, AD 70, when the Second Temple was destroyed.
Furthermore, the Holy Spirit's allusion to the motifs of Ezekiel 38-39 suggests that the circumstances described in these chapters may correspond to the military actions that took place in post-Second Temple Judea between October 12, AD 132, and February 20, AD 136. This connection further undermines the Full Preterist position, as it demonstrates the need to consider events beyond the AD 66-70 timeframe.
The Amillennial interpretation, which attempts to link Revelation 20:4 to the events of AD 30-33, also falls short, as it fails to reconcile the absence of the Second Temple in Revelation 19 and 20. Moreover, the occurrence of two significant resurrections beyond the lifetime of the Second Temple poses a challenge to both Full Preterism and Amillennialism.
In conclusion, the juxtaposition problem in Revelation 20 exposes the limitations of the Full Preterist hermeneutic. By failing to acknowledge the clear distinctions between the events described in the first and second halves of the chapter, and by overlooking the absence of the Second Temple throughout Revelation chapters 19 and 20, Full Preterism fails to provide a satisfactory explanation for the timeline and nature of the events depicted. As Christians seek to understand the Book of Revelation and the fulfillment of biblical prophecy, it is crucial to approach the text without bias or adherence to a particular agenda, allowing for a rigorous and consistent application of hermeneutical principles.
Summary and Conclusion
Our investigation has shown that Full Preterism's identification of Emperor Nero as the "Man of Sin" lacks historical, biblical, or rational support. Moreover, while Full Preterism rightly acknowledges the importance of the resurrection of the dead in the context of Jewish history, it fails to recognize that the Bible depicts multiple instances of resurrection throughout the book of Revelation, spanning from the First Jewish War to the second century. By focusing too narrowly on AD 70 as the exclusive time of resurrection, Full Preterism risks obscuring the perennial and eternal significance of the resurrection for all believers.
Furthermore, we have seen that Jesus himself, rather than any specific date, is the guarantor of our inclusion in the resurrected life. Revelation chapters 21 and 22 make it clear that the promise of eternal life extends to all Christians, past, present, and future, in a world without end. Understanding the resurrection as an ongoing reality, grounded in the person and work of Christ, is essential for providing hope and assurance to believers in every generation.
Finally, Full Preterism's failure to acknowledge the clear distinctions between the events described in Revelation 20:1-6 and 20:7-15 creates significant interpretive problems. By recognizing the juxtaposition of these passages and their relationship to the larger context of Jewish history, particularly after the Second Temple ceased to exist, we can gain a more accurate understanding of the complex unfolding of God's redemptive plan.
Postscript: Purpose and Intent of this Essay
As we conclude this exploration of Full Preterism and its challenges, it is essential to acknowledge the sincerity and dedication of Christians who have become convinced of its claims. These believers have invested significant time and effort in studying the Scripture and historical events surrounding the fulfillment of biblical prophecy. Their commitment to understanding the Word of God and its application to the early church should not be dismissed or disparaged.
It is important to recognize that those who hold to Full Preterism have already positioned themselves within the general timeframe and vicinity of the events foretold in the Bible, spanning a range of approximately seven decades in either direction. This alone demonstrates a commendable desire to ground their faith in the historical reality of God's redemptive work.
As such, it is our firm belief that these Christians should not be faulted, scolded, or dissuaded from their faith. Instead, we must trust that their continued study and reflection will lead them to a more comprehensive understanding of the larger story that fully encompasses the narrative of the Book of Revelation. As they delve deeper into the intricacies of the text and its relationship to the unfolding of Jewish history, we are confident that they will come to appreciate the perennial and eternal significance of the resurrection and the centrality of Christ in God's plan of salvation.
The purpose of this essay has been to foster a spirit of unity and understanding among Christians, regardless of their specific theological convictions. By examining the challenges posed by Full Preterism with respect and clarity, we hope to encourage a more fruitful dialogue between believers, one characterized by dispassion, candor, and a genuine desire to learn from one another.
It is our sincere hope and prayer that this exploration will serve to bring Christians closer together, promoting a spirit of humility and grace as we navigate the complexities of biblical interpretation. May we all remain committed to the truth of God's Word, ever eager to grow in our understanding and to extend the love and compassion of Christ to all those around us. As we press on in our walk with the Lord, let us remember the words of the Apostle Paul in Ephesians 4:2-3: "Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace." May this be our guiding principle as we continue to study, discuss, and live out our faith in the risen and reigning Savior, Jesus Christ.
Endnotes
1 According to the Scriptures, both the mortal body and the invisible soul are tangible, real, and substantial. When Paul had a vision of meeting the Lord, he later honestly confessed,
"I know a man in Christ who fourteen years ago – whether in the body I do not know, or whether out of the body I do not know, God knows – such a one was caught up to the third heaven" (2 Cor. 12:7; cf. 2 Cor. 5:8-9).
People who have had out-of-body experiences (OBEs) or near-death experiences (NDEs) have reported feeling solid and even "more real" than they were on earth. When I was 16, I had an OBE, and it felt like a 'hyper-reality' – much more real than being alive in the body. However, the important point we shouldn't miss is that over 168,000 people are leaving their physical bodies each day and entering eternity, going to one of two destinations that the Bible mentions: either the New Jerusalem or outer darkness.
2 We are saying that among Nero, John of Gischala, Simon Bar Giora, and Eleazar Ben Yair, we are not sure who the man of sin was, but we know who it definitely wasn't: Nero. We say this because the other three men actually entered the Second Temple during the period under investigation and did blasphemous, obscene and atrocious things there. Nero, on the other hand, was working against what these strongmen were feverishly trying to accomplish from thousands of miles away, either from Achaia, Macedon, or Rome, Italy. Therefore, he certainly would not be the Son of Perdition who was responsible for Titus later sending up to 60,000 troops into Jerusalem to end the Jewish rebellion and civil war.
3 It should be noted that the famous Second Temple was still standing in AD 63 when John saw the souls of martyred Christians crying under the altar in Revelation 6:9-10. In Revelation 11:11-12, which was in AD 66, it is revealed that the Temple would continue to exist for another three years and six months. Jerusalem began to be stoned with one-hundred-pound boulders on April 11, AD 70 (Rev. 16:21). At that very time, the Second Temple had exactly 116 days remaining before the events described in Revelation 19:1-4 came to pass.
4 It could be argued from Daniel 2:41-43 that the fourth kingdom, represented by the Herodian era, was "partly strong and partly broken," making it the weakest part of the entire four-kingdom setup. This proved to be true when the Zealots trapped in the Second Temple sent messages to Idumea for help. In response, 20,000 Idumean soldiers came to Jerusalem, entered the city during a violent rainstorm, and entered the Temple to free the Zealots. However, they ended up killing 8,500 worshippers in one night! So, the iron-clay combination was not a "strength" but a "weakness."
On the other hand, by the third decade of the second century, the image described in Daniel was reduced to chaff on the summer threshing floor. This is where we see Hebrew strength at its maximum, and the Romans realized that the Hebrews and their allies pouring into the Holy Land to support Bar Kokhba posed the greatest danger to the continued existence of the Roman Empire.
5 Ezekiel 39:4 and 39:11-16 are clear that the rebellious Hebrews' and the allies' bodies would be eaten by 'birds of prey of every sort and to the wild beasts of the field.' It also is clear that their bones would be buried in a mass grave in a valley which has been identified as Dibon, Israel.
6 The Second Temple existed for 585 years, 6 months, and 167 days, spanning from February 19, 516 BC, to August 4, AD 70. In Revelation 19, from verse one onward, and in any passage in the remainder of the Book of Revelation, there is no indication that the Temple was still standing. This suggests that the war mentioned in Revelation 20:8-9 was a determined effort to oust the Christians from their small church built on the ruins of Jerusalem and to construct a Third Temple. However, there is no clear information on whether this Third Temple was ever fully realized or completed before Emperor Hadrian completely destroyed the country.
7 It is also noteworthy that Revelation 19:1-9 agrees with the Parable of the King's Son's Wedding in this one important aspect: The wedding was held only after the "city of those murderers" was burnt by the king's troops (Matt. 22:1-10).
8 The absence of the Second Temple in Revelation chapters 19, 20, 21, and 22 also mean that the binding of Satan, loosing of Satan and the Great White Throne Judgment all happen after the destruction of Jerusalem—which is a very different sequence of events than the one told by Full Preterists.
Related
Identified and Discussed (Part Two)
Commentary on Revelation Chapter 20!
A History of the Christian People (A.D.70—136)