Articles

From the serpent’s rebellion in Eden and the division of the nations at Babel to the judgment of the rebellious sons of God and the establishment of the New Jerusalem, Scripture reveals one unfolding Messianic conquest. Jesus Christ, the greater Moses and Joshua, fulfilled the promised second Exodus, defeated Satan and the powers of darkness, and inherited the nations as His everlasting kingdom. This study traces the Seed War, sacred geography, the ten Jubilees, and the fulfillment of biblical prophecy in AD 70, demonstrating why the victorious Son of God remains the everlasting hope of the nations.

I. INTRODUCTION: FOLLOWING JOEL’S CONCESSIONS TO THEIR LOGICAL CONCLUSION Joel Richardson has once again invoked my name, along with Gary DeMar and Don Preston, in his attempts to refute Preterism and defend his futurist interpretation of Revelation. I have already responded to Joel several times, including presentations dealing with Daniel 2, 7, 9, and 12. … Continue reading “JOEL RICHARDSON GAVE THE FARM AWAY TO FULL PRETERISM IN REVELATION 2–3 Joel Richardson’s Concessions on Mellō, Audience Relevance, “World/Earth,” and the Imminent Reward of the First-Century Church Lead Directly to AD 70”

Two interpretive errors threaten the consistency of Full Preterism: Ed Stevens’ physical rapture and Tim Martin’s Covenant Creation. This article examines how Jesus’ promises of eternal life challenge a biological rapture, while Genesis 1–11, the historical Flood, and Paul’s preaching in Acts 14 and 17 establish the physical creation as the foundation for later covenantal imagery. From Eden and the Promised Land to the New Heavens and New Earth, Scripture moves from physical archetype to spiritual fulfillment in Christ—not from physical to physical or spiritual to spiritual.

Part 7C brings the argument of Romans 8 into Philippians 3 and Paul’s wider resurrection theology. The “whole creation” is not simply identical with the redeemed Body. Within the wider Jew-Gentile gospel horizon, believing Jews and Gentiles received the Spirit and were gathered into the one Body in Christ. Already possessing Resurrection Life through their risen Head, they awaited the consummated “redemption of our body” and the transformation of “the body of our humiliation” into glory.

Following Paul’s themes of resurrection, the one Body, the living Temple, New Creation, and “all Israel,” this study argues that these are complementary dimensions of one approaching redemptive consummation. Christ’s historical and bodily resurrection remains the indispensable foundation and source of His people’s Resurrection Life, while AD 70 brought the promised covenantal consummation: the vindication and glorification of Christ in His Body, the passing of the old covenant order, and the mature manifestation of the New Covenant dwelling of God—the glory Paul said was “about to be revealed.”

Romans 8’s “redemption of our body” belongs to the greater Exodus from Adamic Sin and Death into the resurrection Life, liberty, glory, and inheritance of the New Covenant. Paul deliberately draws upon the first Exodus: Israel and the mixed multitude passed through the sea, were “baptized unto Moses,” stood to see Yahweh’s salvation, and moved toward inheritance. In the greater Exodus, believing Jews and genuine Gentiles stand by faith in Christ and are “baptized by one Spirit into one body” (1 Cor. 12:13).

Part 7B traces this Exodus and resurrection pattern through Romans 8–13, 1 Corinthians, Galatians, Colossians, Ephesians, and Philippians 3:20–21. Paul’s “redemption of our body,” his expectation of the transformation of the body of humiliation into conformity with Christ’s glorious body, “life from the dead,” and the salvation of “all Israel” belong to one approaching resurrection consummation of the one Jew-Gentile covenant body in Christ. Israel’s promises are not taken away from Israel; they are fulfilled in Israel’s Messiah, through whom genuine Gentiles are grafted in, made fellow heirs, baptized into the same body, and brought into the same resurrection inheritance. The first Exodus led Israel and incorporated outsiders toward an earthly inheritance; the greater Exodus brought the one body in Christ toward its heavenly citizenship, resurrection Life, glory, and consummated New Covenant inheritance.

Romans 8 does not describe a physical creation waiting thousands of years for planetary renovation. Paul places “the creation,” its liberation from bondage, the manifestation of the sons of God, and “the redemption of our body” within one approaching eschatological expectation—the glory that was “about to be revealed” (Rom. 8:18–23).

Part 7A follows Paul’s redemptive chronology from Adamic Sin and Death, to Israel’s Exodus-Sinai covenant creation under Torah, to Christ and resurrection Life, and finally to the apostolic expansion of the gospel from Israel to “the whole creation”—Jew and Gentile—in anticipation of the AD 70 consummation. This reading challenges Covenant Creation without surrendering Full Preterism: Sinai does not belong in Genesis 1, and Paul’s approaching resurrection and new-creation hope does not belong thousands of years beyond his first-century audience. It also begins to expose the fatal problem for Israel Only: covenant incorporation into God’s people was never reducible to biological descent.

This article demonstrates that Acts 17:31 and Acts 24:15 announce one approaching judgment and resurrection fulfilled at the appointed end of the old-covenant age in AD 70. By tracing the parallels among Daniel 12, Matthew 24, John 5, 1 Thessalonians 4–5, 1 Corinthians 15, and Revelation 11 and 20—and combining the admissions of Kenneth Gentry, James Jordan, Marcellus Kik, and Phillip Kayser—it presents one spiritual, corporate, covenantal, and Hadean resurrection of the just and unjust at Christ’s Parousia. It also explains how the evangelized Roman world was judged without the physical cosmos being destroyed: Jerusalem’s covenant order ended, Rome’s beastly dominion was broken, the dead were raised from Hades, and Christ’s indestructible New Covenant kingdom was fully established.

Paul identifies the living God as the One who “made heaven, and earth, and the sea, and all things that are therein” (Acts 14:15), gives rain and fruitful seasons (Acts 14:17), “made the world and all things therein,” is “Lord of heaven and earth,” gives humanity “life, and breath, and all things,” and “made of one blood all nations of men” to dwell upon the earth (Acts 17:24–26). These are precisely the Creator–creation texts Martin’s reconstruction must somehow get around.

Part 6A therefore follows Paul’s argument rather than Martin’s system. It examines what Martin conceded in his earlier teaching on Acts 14 and 17, why those concessions create such difficulties for Covenant Creation, and how his later reinterpretation attempts to escape them. Along the way, we will see several crucial texts receive something resembling an exegetical “Passover”—passed over precisely where they threaten the reconstruction.

The biblical direction remains intact: physical and historical creation → covenantal and prophetic development → Christological fulfillment → AD 70 consummation. Covenant Creation reverses that direction by reading the later covenantal fulfillment backward into Genesis. Martin told his audience to buckle up because his new interpretation might crash. Part 6A examines and exposes the wreckage for all to see so that they might flee this heretical movement.

In Part 5 of this series, the author issues a public apology for previously remaining open to Covenant Creationism and then systematically dismantles both Tim Martin’s non-physical reading of Genesis 1–2 and Kenneth Gentry’s partial-preterist double eschatology. Scripture moves from real physical creation and Eden, through covenantal typology at Sinai, to spiritual New-Covenant fulfillment in AD 70. Covenant Creationists compete to turn Gen. 1–2 into a “code” for the rest of the Bible, creating a wild west of bizarre interpretations and presuppositions the texts of Scripture don’t give, while Gentry’s retreat from a spiritual AD 70 fulfillment to a future physical one in order to match the creeds creates a double eschatology that neither Testament teaches—and one that would make dispensationalism blush. Full Preterism alone keeps the biblical bookends intact.

In this Part 4 of the series we turn to the full exposition of 1 Corinthians 15 against both Kenneth Gentry’s partial preterism and Tim Martin’s Covenant Creationism. Building on Parts 1–3 (the Sinai-created heavens and earth in Psalm 102 / Hebrews / Revelation, the typology of 2 Peter 3, and the refutation of the Abel / Genesis 1–3 argument), we demonstrate that the resurrection Paul describes is the progressive, corporate, spiritual raising of the Adamic/Mosaic body of Sin and Death into the spiritual body of Christ—consummated when the Old Covenant order passed away in AD 70.

Gentry’s own concessions on a spiritual/corporate resurrection in Daniel 12:1–2 and the “near” judgment of the living and the dead in 1 Peter 4 collide with Paul’s mellō language in Acts 24:15 and 2 Timothy 4:1 and with the creeds’ single judgment. Martin’s non-literal Adam (reduced to a merely corporate figure?) and his “covenant creation” reading of Genesis cannot survive Paul’s appeal to the physical realities of Genesis 1–2. The last trumpet has sounded, death has been swallowed up, and the new creation is here.

At the heart of the current debate over Christian Nationalism lies a sharp divide over the theological and geopolitical status of modern Israel and the Talmud. During COVID, questioning the vaccines earned labels like “anti-vaxxer” and “anti-science.” Since October 7th, a growing number of Christians examining the Talmud’s teachings and Jewish supremacist claims are being branded “antisemites” or conspiracy theorists. The Antioch Declaration, signed by Doug Wilson, James White, Andrew Sandlin, Jeff Durbin, and others, deploys the same social-engineering tactic.

Wilson and his circle seek to define Christian Nationalism in a way that still accommodates Talmudic Zionism. Joel Webbon, by contrast, has correctly identified the incompatibility: Zionism and the Talmud contradict both Scripture and America’s founding principles. The Declaration is not a defense of the gospel once delivered to the saints; it is ecclesiastical betrayal and controlled opposition. It protects a compromised post-WWII consensus, a selective ethnic sensitivity, a futurist eschatology that keeps the Old Covenant partially alive, and institutional respectability at the expense of the exclusive claims of Jesus Christ.

This is not the first such effort. The same network previously produced a shallow, contradictory statement condemning full preterism and targeting Gary DeMar. Now Joel Webbon and others asking hard questions are the new scapegoats. In both cases the signers stand on the wrong side of the exegetical and historical evidence, elevating platforms over the plain teaching of Scripture and the finished work of Christ in AD 70.

This response examines the Declaration point by point from a consistent full-preterist perspective, drawing on the published content of the Talmud, genetic data concerning the modern state of Israel, the fulfillment of Romans 9–11 in the first-century transition, and the hypocrisy of those who claim the heritage of Luther and Rushdoony while anathematizing positions those men held. The result is a fundamental collision between the finished work of Christ and any theology that continues to grant ethnic or geopolitical Israel ongoing prophetic privilege.

To view my PowerPoint slides for the recent 2026 Arkansas Eschatology Conference click this link I added the full presentation here with additional slides (I had to cut some out due to time constraints).  Enjoy!

Introduction In Parts 1 and 2 of this series we demonstrated that the “heavens and earth” which pass away in the New Testament (Psalm 102; Hebrews 1 & 12; 2 Peter 3; Revelation 20–21) consistently refer to the old-covenant order established at Sinai, not to the physical creation of Genesis 1. Tim Martin and Covenant … Continue reading “The False Covenant-Creation Reading of Abel and 1 Corinthians 15:39-41: A Response to Tim Martin (Part 3)”

In Part 2 we turn to 2 Peter 2–3. Peter is not predicting a distant physical end of the material cosmos. He describes the imminent, undelayed judgment upon the Old Covenant “heavens and earth” that God created at the Exodus and Sinai (Isaiah 51:15-16; Deuteronomy 32:6).

Using classic biblical typology, Peter presents the physical creation and Noahic flood as historical type, while the Sinai-created covenant order of his day is the greater antitype reserved for fire in AD 70. This reading is reinforced by Jeremiah 4’s use of Genesis de-creation language for local covenant judgment, Psalm 90’s wilderness typology, and the promise of new heavens and a new earth drawn from Isaiah 64–66.

The result refutes both Kenneth Gentry’s partial-preterist futurism and Tim Martin’s Covenant Creationism, while preserving the consistent full-preterist understanding that the Mosaic order passed away in AD 70 and the new heavens and new earth have come.

What are the “heavens and earth” the New Testament describes as growing old, shaken, and passing away—only to be replaced by the new heavens and new earth? Are they the physical cosmos of Genesis 1:1, as Tim Martin’s Covenant Creationism requires, or the Mosaic covenantal order established at the Exodus and Sinai, as Isaiah 51:15–16 describes?

This article argues that Isaiah 51 identifies Israel’s formation through the Red Sea deliverance and Sinai covenant as the planting of the heavens and founding of the earth. Martin himself once held this view. The result is a coherent pattern: the Mosaic marriage corresponds to the creation of those heavens and earth; covenant judgment and divorce correspond to their passing away in AD 70; and the New Covenant marriage corresponds to the new heavens and new earth of Revelation 21. Full Preterism does not require Covenant Creationism.

Song to go with article: Introduction Having established in previous chapters that neither the Old Testament nor the New Testament supports the claim that the modern state of Israel fulfills prophecy, we now face an even more fundamental question: who, exactly, are the people living in that state, and what are they trying to accomplish? … Continue reading “Who Are the People in Modern Israel? The Rothschild‑Ashkenazi Network, Talmudic Supremacy, and the Globalist Technocratic Death Cult – Including False Flags, Assassinations, and the Capture of the American Presidency”

Songs I wrote to go with this article – enjoy: For decades, the modern state of Israel has justified its existence on a single claim: that the Jewish people are the biological descendants of Abraham, Isaac, and Jacob, and therefore hold exclusive, God-given rights to the land of Israel. This claim is treated as sacrosanct … Continue reading “The Genetic and Theological Lie: Why the Zionist Claim Fails on Every Front — Genetics, Genealogy, Theology, and Scripture All Point to AD 70”

Song to go with article: I. Introduction: Fulfillment Does Not Return to Shadow One of the most important—and yet often overlooked—questions in biblical interpretation concerns the nature of prophetic fulfillment itself. When Scripture declares that prophecy has been fulfilled, what precisely does that mean? Does fulfillment signify completion, consummation, and realization? Or may fulfilled prophecy … Continue reading “The Dilemma of Giving AD 70 Double Fulfillments–One Coming, One Appointed Time, One End, One Hope of Israel, and One New Jerusalem / Creation”

Many pastors and commentators approach Romans 9–11 without carefully examining the Old Testament passages Paul repeatedly quotes—and their broader contexts. Yet biblical scholars such as Richard Hays, G. K. Beale, and N. T. Wright emphasize that New Testament authors expect readers to recover the full theology and narrative of the texts they cite. This principle is especially vital in Romans 9–11, where Paul’s argument is saturated with appeals to Moses, Hosea, Isaiah, and the Song of Moses.

When those contexts are recovered, a different picture emerges. The prophets consistently distinguish between two Israels: a rebellious majority destined for covenant judgment and a faithful remnant preserved and redeemed. Salvation of the true Israel includes both the believing Jewish remnant and believing Gentiles united in the same covenant inheritance. Judgment and salvation arrive together in a single climactic transition, not as events separated by thousands of years.

Paul is not postponing God’s promises or predicting a future geopolitical restoration of ethnic Israel. He is explaining why God’s word has not failed amid widespread first-century unbelief. As the NKJV puts it: “For they are not all Israel who are of Israel” (Rom. 9:6). This foundational distinction defines covenant identity by promise rather than flesh alone—and directly governs the meaning of “all Israel will be saved” in Romans 11:26. The Deliverer came from Zion and the Day of the Lord arrived in the “near” time frame of AD 70 (Rom. 11:26–27; 13:11–12), bringing to maturity and fullness the one Jew/Gentile body in Christ as the old-covenant order reached its appointed end.

Romans 9–11 defends divine faithfulness during a redemptive transition already underway in Paul’s generation. God’s promises matured and found their goal in the Messiah and the one olive tree, not in a return to old-covenant shadows.Read the full chapter for the detailed examination of Paul’s Old Testament sources and their implications for understanding Israel, the Church, and the fulfillment of God’s promises.

Introduction One of the most frequently repeated claims of Dispensational theology is that it alone maintains a consistent literal interpretation of Old Testament prophecy. According to this approach, promises concerning Israel’s land, temple, priesthood, sacrifices, and national restoration must be fulfilled literally because God’s covenant faithfulness requires it. Any spiritual or Christ-centered fulfillment of these … Continue reading “Impaled Upon the Horns of the Dispensational Dilemma Circumcision, Sacrifices, and Another Gospel”

(This is Chapter 14 in my new book coming out soon – “In the Land v. In Christ). I.  Introduction: The Problem and the Preterist Solution As this discussion of the Zealot Zionist Armageddon Deception unfolds, the events foretold in my earlier 2021 book, “Armageddon Deception…” are accelerating. The religions of Islam, Talmudic Zionism, and … Continue reading “The Armageddon Deception—The Globalists, Zealot Zionism, the Real Kingdom of Christ, and the Power of Fulfillment”

Copyright 2021 and revised 1/29/26 by Michael J. Sullivan – thank you for your Christian or scholarly integrity in advance.  Enjoy! Introduction The prophecy of Daniel 9:24-27 is the chronomessianic heartbeat of redemptive history, declaring that seventy sevens (490 literal years) are “determined” (חָתַךְ, cut out, decreed) to accomplish six inseparable covenantal purposes for Daniel’s … Continue reading “Daniel 9:24-27: A Full Preterist Interpretation Integrating Qumran, Melchizedek, and First-Century Imminent Expectations”

The New Jerusalem, Present Cleanness, and the Logical and Soteriological Failure of Delayed Eschatology In a recent public debate between myself and Don K. Preston against Jeremiah Nortier and Sam Frost on the Olivet Discourse, Revelation 21:27 was raised as an objection to my position. This appeal was predictable. In my opening presentation, I affirmed … Continue reading “Nothing Unclean Enters–Revelation 21:27, the New Jerusalem, and the Collapse of Delayed Eschatology”

The following is what John Owen and John Lightfoot were looking at when they interpreted “heaven and earth” in NT eschatological contexts as the passing of the old covenant system and the arrival of the new in AD 70. They were using not only a “grammatical hermeneutic” but a “historical” hermeneutic which many today neglect. … Continue reading “The Jewish Targums and Reformed Exegesis of “Heaven and Earth” in Isaiah 51:15–16 and Isaiah 65:17 With an Exegesis of Isaiah 65”

Introduction Fifteen years before Gary DeMar’s “Three Question Letter Controversy” with Doug Wilson and others, I was already answering Wilson, Gentry, and Mathison’s When Shall These Things Be? (2004) with a book-length exegetical rebuttal. Gary has repeatedly stated he is not a full preterist. I am. Yet Doug still refuses the public debate we once … Continue reading “The DeMar v. Wilson Discussion – Partial Preterism’s Fatal Flaw: How Mellō and Parousia Gave Birth to Full Preterism”

Introduction Critics of Full Preterism often mischaracterize the view that Christ’s Parousia, the Day of the Lord, and the resurrection were spiritually fulfilled in AD 70 as akin to the premature eschatological errors condemned in 2 Thessalonians 2:1–2 and 2 Timothy 2:17–18. These passages, however, do not refute Full Preterism but rather align with it … Continue reading “How 2 Thessalonians 2:1–2 and 2 Timothy 2:17–18 Expose Futurist Errors, Not Preterist Ones”

Introduction As Full Preterists, we stand on the shoulders of exegetes like John Lightfoot, John Gill, Milton Terry, and Keith Mathison to explore Acts 1:3, 8–11. This article argues that Jesus’ 40-day post-resurrection ministry inaugurated a New Covenant second exodus (AD 30-70), fulfilled in AD 70, as anticipated by the Song of Moses (Deut. 32:5, … Continue reading “Acts 1:3–11 and the AD 70 Parousia: Jesus’ 40 Days and the New Covenant Second Exodus 40 Years Generation”

Introduction – The Authority of the Creeds? Gary DeMar recently visited Moscow, Idaho, where he appeared on the CrossPolitic podcast to promote his new book on Greg Bahnsen and presuppositional apologetics. During the visit, the hosts confronted DeMar with a widely discussed three-question letter, signed by several individuals, seeking clarity on his views regarding a … Continue reading “Response to Doug Wilson’s Hyper-Creedal Argument Against Full Preterism & Gary DeMar – Christ Coming in Glory to Judge the Living and Dead”

Introduction: Untangling Eschatological Confusion The Olivet Discourse (Matthew 24–25) is a battleground for eschatological interpretation, with Dispensationalists and Partial Preterists like Kenneth Gentry dividing it into two comings of Christ—one marked by signs, the other allegedly signless. Dispensationalists propose a secret rapture followed by a Second Coming seven years later, while Partial Preterists separate an … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 10: (Matthew 24:40-25:46) One Taken, One Left, the Parables, and the Judgment of the Nations and the Devil”

Matthew 24 stands as a monumental testament to Jesus’ prophetic precision, weaving together the Jewish betrothal wedding idiom, the Mosaic feasts, and the Old Testament’s resurrection promises to proclaim the imminent judgment of Jerusalem in AD 70. Central to this discourse is the “day and hour” imagery (Matt. 24:36), which echoes the unique characteristic of … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 9: (Matthew 24:36) “Only the Father Knows the Day and Hour” – Eschatological Wedding & Feast of Trumpets”

Introduction Jesus’ words in Matthew 24:35—“Heaven and earth will pass away, but my words will not pass away”—seem to predict a cosmic end. Yet, a contextual, historical hermeneutic reveals they signify the old covenant’s dissolution in AD 70, not the planet’s destruction. Reformed and Evangelical scholars largely agree, yet “orthodox” Futurists cling to Revelation 20:11 … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 8: (Matthew 24:35) Heaven and Earth Will Pass Away, but My Words Will Not Pass Away”

Introduction: The Fig Tree, the Appointed Time, and the Terminal Generation The parable of the fig tree in Matthew 24:32–34 and Luke 21:29–32 is not a vague cipher for modern geopolitics, but a precise covenantal sign rooted in the Song of Moses. Just as the budding branches and new leaves signal summer’s nearness, so the … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 7: (Matthew 24:32-34) The Terminal Second Exodus “This Generation” From Moses to Jesus”

Introduction The “gathering” of the elect in Matthew 24:30–31 or the harpazō (“catching away”) of 1 Thessalonians 4:15–17 are often misread as a literal, physical rapture into the sky or physical resurrection event to take place at the end of world history. In reality, these texts are steeped in second-exodus imagery drawn from Isaiah 27:12–13 … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 6: (Matthew 24:30-31 / Luke 21:27-28) The Second Exodus Trumpet Gathering & Redemption”

Matthew 24:29-30: Setting the Stage The New Testament’s language of imminence and apocalyptic imagery, particularly in Matthew 24:29-30, draws deeply from the Old Testament’s vivid depictions of divine judgment. Jesus’ prophecy of cosmic upheaval—darkened sun, falling stars, and His coming on the clouds—echoes OT patterns of “near,” “soon,” and “without delay” judgments, fulfilled within the … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 5: (Matthew 24:27-30) Unveiling the OT Roots of Matthew 24’s Use of Imminence and Apocalyptic Language”

Introduction In the Olivet Discourse (Matthew 24, Mark 13, Luke 21), Jesus prophesies His second coming (Greek Parousia) , warning against false messiahs and describing His return as an unmistakable “daylight” or “sunshine” shining from east to west (Matthew 24:27, AENT). This chapter examines Matthew 24:23–31, alongside Mark 13:21–27, Luke 21:25–28, and Luke 17:20–24, emphasizing … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 4: (Matthew 24:23-27) The Radiant Return: Christ’s AD 70 Coming as the Sun of Righteousness”

Introduction In the Olivet Discourse, Jesus prophesies the destruction of Jerusalem and its temple, signaling the fulfillment of all Old Testament (OT) prophecies, including the Great Tribulation, resurrection, and Second Coming (Matt. 24; Luke 21). Here in part 3 of our series on the Olivet Discourse we explore Matthew 24:16–24 and Luke 21:20–24, focusing on … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 3: (Matthew 24:15-22/Luke 21:20-24) The Flight from Jerusalem, the Great Tribulation, All OT Fulfilled, and the Appointed Times of the Gentiles”

Introduction In the Olivet Discourse (Matt. 24:4–15), Jesus provides a prophetic roadmap for the destruction of the Jerusalem temple, the end of the Old Covenant age, and His coming in judgment, addressing His disciples directly (“you,” Greek hymeis, Matt. 24:4, 9) and promising fulfillment within “this generation” (Matt. 24:34; genea, AD 30–70). He distinguishes preliminary … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 2: (Matthew 24:4-15) Birth Pains and Signs of the Near End of the Age and Christ’s Coming”

The Olivet Discourse (Matthew 24–25; Mark 13; Luke 21) is the cornerstone of New Testament eschatology, often described as the “Rosetta Stone” of biblical prophecy. It shapes the eschatological framework of Paul (1–2 Thessalonians, Romans, 1–2 Corinthians), Peter, James, Hebrews, and Revelation, which many scholars view as an expanded Olivet Discourse. Jesus draws on Old … Continue reading “Matthew 24-25 Fulfilled in AD 70, Part 1: (Matthew 24:2-3) The Disciples’ Question Both Theologically Accurate and Pointing to the End of the Old Covenant Age”

Matthew 23: The Prophetic Condemnation of Jerusalem’s Fall Matthew 23 is the hermeneutical cornerstone of Jesus’ eschatological teaching, pronouncing imminent judgment on Jerusalem’s religious leaders for rejecting the Messiah and persecuting His followers. The woes expose the Pharisees’ hypocrisy: they occupy Moses’ seat yet produce “sons of hell” (Matt. 23:15), value the temple’s gold above … Continue reading “Matthew 21-23 Fulfilled in AD 70, Part 10: (Matthew 23) – The Prophetic Condemnation of Jerusalem’s Fall and The Judgment of the Living and the Dead”

In the charged atmosphere of Jerusalem during Holy Week, Jesus faced relentless challenges from religious leaders desperate to discredit him. Within these confrontations, recorded in Matthew 22, lies a transformative teaching that silenced his opponents, established the ethic of the new covenant, and asserted his divine authority as the Messiah and God, who would judge … Continue reading “Matthew 21-23 Fulfilled in AD 70, Part 9: (Matthew 22:34-46) – The Enduring Love of the New Covenant In the Shadow of the Lord of Psalm 110 Coming in the Judgment of AD 70”