In the realm of Christian eschatology, where various interpretations of end times prophecy abound, partial preterism offers a compelling and historically-rooted perspective. This view holds that many prophecies traditionally seen as future events were actually fulfilled in the first century, particularly in the destruction of Jerusalem and its Temple in AD 70. Partial preterism maintains that while some biblical prophecies have already come to pass, others await future fulfillment, including the final coming of Christ, the final judgment, and the resurrection of the dead.
Defining Partial Preterism
Partial preterism derives from the Latin word “praeter,” meaning “past.” Thus, it suggests that certain prophetic elements are past events. For example, in Matthew 24:34, Jesus states, “Truly I tell you, this generation will certainly not pass away until all these things have happened.” A partial preterist interprets ‘this generation’ to mean the contemporaries of Jesus, indicating that most of Matthew 24’s prophecies occurred within that time frame.
Other eschatological views include:
- Futurism which posits that most end times prophecies remain unfulfilled;
- Historicism which sees prophecy unfolding throughout church history; and
- Idealism which interprets Revelation as symbolic of the ongoing struggle between good and evil
Full preterism takes the concept further than partial preterism by asserting that all biblical prophecy, including the second coming of Christ and the resurrection of believers, was fulfilled by AD 70. However, this stance is heretical as it contradicts orthodox Christian beliefs about Christ’s return and bodily resurrection.
Partial preterism is considered orthodox because it aligns with core Christian doctrines. Dr. Kenneth Gentry articulates this balance: “The strength of the partial preterist approach is its ability to demonstrate many clear historical fulfillments of prophecy.” It acknowledges past fulfillments without negating future hopes.
In contrast, full preterism undermines historical Christian hope by rendering key eschatological events as past and metaphorical. This departs from traditional teachings affirmed in creeds like Nicene Creed which looks forward to “the resurrection of the dead” and “the life of the world to come.”
Matthew 24 and Revelation
In Matthew 24:15-16 Jesus refers to “the abomination that causes desolation,” which partial preterists link to events surrounding AD 70 when Roman armies desecrated the holy ground. Verses like Matthew 24:21 describe tribulations that befit Josephus’s accounts of Jerusalem’s siege. Yet verses such as Matthew 24:30-31 with imagery of Christ coming on clouds are seen by partial preterists as symbolic language for judgment rather than a literal physical return.
The book of Revelation is rich with apocalyptic language often assumed to predict future cataclysms. A partial preterist reads Revelation within its first-century context—addressing seven real churches facing persecution (Revelation 2-3). The vivid portrayals in Revelation are seen as symbolic representations of conflicts between early Christians and oppressive regimes like Rome.
Dr. Phil Kayser highlights this approach: “When we understand Revelation in its original context… it speaks powerfully to our own times.” By interpreting Revelation partially through a historical lens while also anticipating future promises in chapters 20-21, partial preterists find relevance for both past readers and contemporary believers.
Scriptures such as Luke 21:20-22 indicate a near-term fulfillment when Jesus warns about Jerusalem being surrounded by armies. Similarly, Daniel’s prophecy about an abomination causing desolation (Daniel 9:27) ties into first-century events without dismissing ultimate eschatological expectations.
Reformed theologians who hold to partial preterism often provide insightful analysis that bridges historical fulfillment with future hope. Dr. Kenneth Gentry, a proponent of this view, asserts, “We must not forget that prophecy serves not simply to foretell events, but to set forth timeless truths.” This encapsulates the partial preterist stance that while prophecies have historical fulfillments, they also convey enduring theological principles.
Dr. R.C. Sproul has been known to articulate a partial preterist perspective: “The destruction of Jerusalem is a model of the final judgment,” suggesting that the events of AD 70 serve as a microcosm of God’s ultimate judgment and redemption plan.”
While engaging with other eschatological views, partial preterists advocate for a balanced understanding of scripture. They argue against the pessimism and passivity that can accompany futurist perspectives like dispensational premillennialism, which may lead Christians to disengage from cultural transformation due to an expectation of inevitable decline before Christ’s return.
In contrast, partial preterism encourages active participation in God’s kingdom work here and now. It echoes the victorious language of scriptures like Matthew 28:18-20, where Jesus proclaims all authority in heaven and on earth has been given to Him, and Matthew 16:18 where He declares that the gates of hell will not prevail against the church.
Conclusion
Partial preterism offers a compelling interpretation of end times prophecy by affirming both historical fulfillment and future expectation. Its orthodox stance preserves essential Christian doctrines while providing a framework for active engagement with the world. By interpreting texts such as Matthew 24 and Revelation through both a past and future lens, partial preterism fosters an eschatology marked by hope and responsibility—a call for Christians to live victoriously as part of the body of Christ, which cannot ultimately lose in history because it is connected to the triumphant head, Christ Himself.