The Armageddon Deception—The Globalists, Zealot Zionism, the Real Kingdom of Christ, and the Power of Fulfillment

(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 Evangelical Zionism each pursue self-fulfilling end-time holy war scenarios, with global elites facilitating conflict to advance their Great Reset, one-world government, and control systems such as CBDC’s and eventually Technocracy and Transhumanism. The Rothschild dynasty and associated networks have long profited from engineered crises, while Albert Pike’s blueprint for a WWIII between Israel and the Muslim world seeks to exhaust the world’s faiths and install technocratic rule—unless the Church recovers a biblical eschatology.

The Problem

These three futurist systems share the same fatal errors that fuel perpetual conflict:

  • End-time “signs” (wars, disasters, Antichrist figures) are read into current headlines as if still future.
  • An evil system must dominate before a final inheritor claims the “holy land.”
  • A climactic “end-time” war—Armageddon or Gog and Magog—will settle supremacy.
  • A future Messiah or return of Jesus will rescue (or judge) Israel, defeat infidels, and establish an earthly paradise.

The Violent History of Premillennial Dispensational Christian Zionism

This eschatological system is inherently violent. Its theology forces followers to financially fund and prayerfully support the Talmudic Zionist project in its land conquest through aggression. If there is no modern Israel in the land and no rebuilt temple, the entire system collapses. Dispensationalists insist that today’s “Jews” and the modern state of Israel are “God’s people,” and that Christians and the United States must “bless” them in their actions — or stand guilty of sin and invite divine judgment.

John Nelson Darby, the father of Dispensationalism (late 1800s), taught that Christ would rapture the Church (His spiritual bride) and then turn to the Jews (His earthly bride), causing them to return to Palestine and exterminate the Muslims in order to inherit the Holy Land. William Blackstone merged Darby’s ideas with the political Zionism of Theodor Herzl and the Rothschilds. In his 1878 book Jesus Is Coming, Blackstone pushed for a pre-Second Coming Jewish inheritance of Palestine, complete with the removal of Muslims. He saw political Zionism as one of the key “signs” of the end.

By 1917 many Evangelical leaders openly supported Jewish conquest of Palestine, comparing it to American Manifest Destiny and the removal of Native Americans. They envisioned a “holy alliance” of American Christians and Jews expanding Judeo-Christian civilization. The most influential figure was C.I. Scofield, whose Reference Bible — funded and promoted by Oxford University Press with Zionist backing — embedded these notes into generations of American churches and seminaries. The notes explicitly warn that failure to support the Zionist state is sin.

Modern Dispensational leaders have only intensified this trajectory. John Hagee, known to critics as “Dr. Armageddon,” founded Christians United for Israel (CUFI) to lobby for pre-emptive wars (including against Iran) in order to hasten the Rapture, Tribulation, and Second Coming. He openly declares that supporting modern Israel’s 1948 “fulfillment” and its claim to Jerusalem is non-negotiable for Christians. Dissent is labeled sin.

These systems — Islamic, Talmudic, and Evangelical Zionist — therefore share the same deadly futurist framework that perpetuates conflict and keeps the Church fixated on geopolitical upheaval rather than the fulfilled kingdom of Christ.

The Full Preterist Solution—Proven in This Book (cf. “Armageddon Deception…”)

Jesus declared that His parousia, the end of the old covenant age, the great tribulation, and all the signs in Matthew 24–25 would occur within His contemporary “this generation” (Matthew 24:34). The New Testament writers consistently reinforced this imminent fulfillment as that generation was coming to and end. As demonstrated in previous chapters:

The apostolic hermeneutic (Chapter 2) requires the New Testament to interpret the Old, not vice versa.

The Abrahamic Covenant finds its substance in Christ and His seed by faith pointing to a spiritual New Covenant “heavenly land” and “city,” not in a revived national Israel or physical land (Chapter 3).

The old covenant “heavens and earth,” with its temple, land, and sacrifices, passed away in AD 70 as a type fulfilled in the New Covenant reality (Chapters 4–5).

Deuteronomy 32, Daniel 7 & 9, and the Olivet Discourse form one unified prophecy pointing to the “near” “appointed time of the end” to the old covenant age and was fulfilled at the end of Armageddon / Gog and Magog– the Roman-Jewish War of AD 66–70 (Chapters 6–8).

The “rapture,” resurrection, and judgment of the living and dead were covenantal events tied to that first-century transition (Chapter 9).

Romans 9–11 proves one olive tree and one people of God—believing Jews and Gentiles in Christ—with no future restoration of national Israel or a separate land-based program (Chapter 10).

All alleged Zionist proof-texts are refuted by their immediate context and or New Testament fulfillment (Chapters 11–13).

Old Testament apocalyptic language (clouds, stars falling, de-creation) described God’s judgment of nations through invading armies—fulfilled when Rome destroyed the temple in AD 70. The Beast and 666 pointed to Nero and Rome. Armageddon and Gog and Magog were realized in the 3½-year conflict that ended the old covenant system. Under the Old Covenant there was a literal “in the land” kingdom, but it typified the superior spiritual kingdom “in Christ,” advanced not by the sword of steel but by the sword of the Spirit. Abraham sought a heavenly country (Hebrews 11:10–16; 13:14). The New Jerusalem descended “shortly” in AD 70 (Revelation). Miraculous prophecy and the need for further signs ceased with the temple’s fall (1 Corinthians 13:8–12; Daniel 9:24–27).

This Full Preterist framework, established across the preceding chapters, awakens the Church from escapist futurism or its zealot zionism. It equips believers with a victorious, long-term cultural mandate grounded in the already-fulfilled gospel of the Kingdom.

This is not merely a theological error; it is a profound apostasy. To support the modern Zionist project is to actively deny that Christ is currently King. By prioritizing the geography of the Levant over the Kingdom of Christ, the American pulpit has essentially evicted its own King. We are not being replaced demographically by accident; we are being replaced because we have spiritually forfeited our covenantal protection. By tying our national destiny to a foreign ethnostate that officially rejects our Savior, the Church has invited the chaos—the border collapse, the economic rot, and the social fragmentation—that is now consuming our nation and liquidating our heritage. We have traded the eternal for the temporal, and the price of that trade is our national existence.

II: The Eschatological Engine: Weaponizing the Apocalypse

Eschatology is the steering wheel of a nation. If you convince a people that the world is meant to burn, you ensure they will never bother to extinguish the fires being set by their enemies. The globalist elite understood this long before the Church did. They crafted the Dispensationalist framework not as a service to the faith, but as a psychological “deadbolt” for a globalist agenda.[1] It is a system engineered to convince the believer that his spiritual survival is tethered to the political fortunes of a foreign state, effectively turning the believer into a mindless asset for a project that views him as expendable.

In the modern era, eschatology has been weaponized into a psychosocial engine for crisis. By manipulating the apocalyptic anxieties of the Dispensationalist Church—conditioning them through mass media and prophecy conferences to view World War III as “Armageddon” and somehow the “blessed hope”—the elite have turned the greatest champion of Christian civilization into its executioner. They play a board upon which the nations are the pieces and the Christian’s hope of eternity is the currency.

Controlled Tension Strategy Chart

Feature Islamic Eschatology Talmudic Eschatology Dispensationalist Zionism
Holy War Mandate Jihad (Offensive) Milchemet Mitzvah “Blessing Israel” to hasten Tribulation
Political Agency Taqiyya (deceit) Institutional capture – “By way of deception” Submission to AIPAC
Eschatological Sign War against the West War of Gog/Magog Rebuilt Temple (Antichrist) Wars in the M.E.
Global Goal Universal Sharia Kingdom under Talmudic Law Global trigger for End Times

The elite practitioners of power operate according to a “war-game” philosophy designed to leverage religious fervor against the concept of the nation-state. While academic circles often attempt to dismiss documents regarding the destabilization of nations as forgeries, the geopolitical architecture—the movement of destabilizing monarchies, creating institutional religious friction, and engineering the exhaustion of nations—is the observable pattern.[2] They know that if they can convince the Western Christian he is fighting for God, they can orchestrate the destruction of sovereignty.

We have moved into a theater of cognitive warfare. The American public is managed by an apparatus of fear, utilizing the Book of Revelation as a script to justify the destruction of nations that stand in the way of globalist hegemony. This is the exploitation of the Christian conscience by those who despise the very idea of a King above their own earthly hierarchies. The “Armageddon Deception” is not a remote prediction of the future; it is the current strategic playbook of the world’s most powerful financial cabals, designed to leave the Christian West in ruins while they construct their one-world administration.

Section III: Theological Engineering (1870–1920): The Rothschild-Scofield Connection

The most successful psychological operation in the history of the faith was the mid-1900s institutional capture of the American seminary system. This was not a natural development of theology, but an exercise in financial and institutional engineering. The elevation of C.I. Scofield—a man of shattered personal character, legal trouble, and limited theological pedigree—to the status of a prophetic oracle was facilitated by the immense capital of international publishing interests.

The logistics required to distribute the Scofield Reference Bible—which effectively replaced the Bible itself for millions of believers—to every pulpit in America required a level of funding that did not come from the grassroots. Research into this era highlights the role of figures like Samuel Untermyer, the powerful Zionist attorney and high-level fixer for the international banking class.[3] Untermyer acted as the primary gatekeeper for the financial interests of the age, intimately involved in the networks that promoted Zionist policy as an American imperative.

This was the dawn of “Theological Engineering”: the deliberate design of a belief system that tied the salvation of the believer to the political fate of a foreign state. By the time the Balfour Declaration was signed in 1917, the American Church had been thoroughly prepared to view the creation of a Zionist state as a divine mandate rather than the calculated geopolitical transaction it actually was.[4] They ensured that if the globalist banker needed a war in the Middle East to solidify their grip on the Levant, the preacher would provide the moral and eschatological justification for it. The average Christian, reading Scofield’s annotations, became a “useful idiot” for an international project he did not understand, believing he was serving Christ when he was actually serving the interests of those determined to liquidate his nation’s sovereignty.

The capture went deeper than just footnotes. It involved the subversion of the very curricula used in training the clergy. Seminaries that once focused on the triumphant, victorious reign of Christ as the King of Kings were systematically redirected toward a focus on the “coming catastrophe” and the “impending rapture.” By directing the eyes of the sheep toward the skies in terror, the wolves were free to reorganize the earth. This wasn’t just a theological shift; it was a disarmament of the American spirit, ensuring that the only organized body capable of opposing the rising globalist power structure—the Church—would instead act as its chief moral enforcer.

Section IV: The Khazarian Fraud, DNA Complexity, and the Invention of Identity

The modern claim to a “racial right” to ancient Palestine is neither biblical nor historical; it is a geopolitical fabrication manufactured to sustain a nationalist project. The “Chosen People” narrative, which posits an unbroken, homogeneous ethnic link to the tribes of the Levant, is a scientifically and historically fallacious construct. Historical evidence indicates that the overwhelming majority of those who identify as “Ashkenazi” Jews share no meaningful genetic connection to the Semitic tribes of antiquity. Instead, they are the descendants of the Khazars—a ruthless, Turkic-speaking mercenary empire that established a vast kingdom between the Black and Caspian Seas and converted to Talmudism in the 8th century for political expediency.[5]

This conversion was a classic geopolitical “bait and switch.” The Khazarian king adopted the religion of the Talmud as a strategic buffer to preserve his autonomy against the competing spheres of the Byzantine and Islamic empires. As The American Peoples Encyclopedia (1954) notes: “In the year 740 A.D. the Khazars were officially converted to Judaism… and were scattered over central Europe where they were known as Jews.”[6] The Encyclopedia Britannica (1973) confirms: “The findings of physical anthropology show that, contrary to the popular view, there is no Jewish race.”[7]

The academic record is clear, even if the modern Zionist lobby attempts to suppress it.  Even Jewish sources such as the Encyclopedia Judaica Jerusalem (1971) admits: “Thus, the diversity of the racial and genetic attributes of various Jewish colonies of today renders any unified racial classification of them a contradiction in terms.”[8] Further, Collier’s Encyclopedia (1977) clarifies: “A common error and persistent modern myth is the designation of the Jews as a race! This is scientifically fallacious.”[9]. Surely not every academic source (even their own) we find that conflicts with the Globalst / Zionist agenda is “antisemitic”?

Modern genetic research further complicates the narrative of unbroken continuity, though the establishment continues to debate the findings to avoid the implications. Israeli geneticist Doron Behar led a 2013 genome-wide study attempting to argue against the Khazar origin, yet Jewish geneticist Eran Elhaik’s 2013 research supported the Khazarian hypothesis, portraying the European Jewish genome as a complex mosaic of Near Eastern, Caucasus, and European ancestries.[10] Shlomo Sand, a professor at Tel Aviv University, famously argued in The Invention of the Jewish People that the concept of a monolithic “Jewish race” is a fallacy created to sustain the modern Zionist state.[11] When the Globalist elite leverage this myth, they do so with the full knowledge that they are weaponizing a fabricated identity to secure a strategic base of operations in the Middle East. They possess no covenantal right to the land, only a mercenary’s claim, backed by American tax dollars and enforced by the very banking families who financed the destruction of European sovereignty.

Section V: The Talmudic Legal Foundation and the Exclusion of the “Goyim”

To truly understand the political conduct of the modern Zionist state—their systematic disregard for international law, their aggressive territorial expansion, and their pervasive use of deception—we must look beyond the bumper-sticker theology of “blessing Israel” and examine the foundational jurisprudence of the Talmudic tradition. Many Christians operating within the Dispensationalist framework assume that the modern religious Jew relies solely on the Old Testament for guidance. In reality, for the religious, legal, and political vanguard of modern Zionism, the Talmud is paramount. It is the core of their legal system, and it is here that the concept of the “alien” or “Gentile” (Goy) is defined in purely exclusionary terms.

The Talmudic tradition creates a legal reality where the Gentile has no intrinsic value equivalent to that of the “Jew.” As the late Dr. Israel Shahak, a survivor of Bergen-Belsen and a professor at Hebrew University, meticulously documented in Jewish History, Jewish Religion, the Halakhah—the legal body of Talmudic law—codifies distinct and discriminatory statuses for those outside the tradition. This is not a matter of “religiosity” in the modern, sanitized sense; it is a rigid, historical legal structure that prioritizes the internal preservation of the “Jew” while categorizing the Goy as an entity whose life, property, and testimony are subject to entirely different standards of justice.

Within these texts, the worldview imparted to the student is one of stark separation. It is taught that “Jews” have souls, while “Gentiles” are mere animals in human form, created for the purpose of serving the Chosen. Jewish texts are filled with references to the future state of the world under the coming Messiah, where it is frequently asserted that every Jew will have thousands of Christian and Gentile slaves. Furthermore, the Talmudic records contain vitriolic polemics against the person of Jesus Christ, describing Him in terms that would shock the average Christian, essentially asserting that He is currently suffering in the afterlife for His “heresy.”

These are not fringe, historical curiosities; they are foundational texts debated in yeshivas and referenced by influential political and religious leaders to justify their treatment of non-Jews. When Benjamin Netanyahu and other religious Zionist fanatics seek to make the Talmud the official basis for Israeli law, they are not merely embracing “tradition.” They are attempting to impose a pre-Christian, legal particularism upon a modern state. This is their version of legal supremacy: a system that explicitly categorizes the Gentile not as a neighbor, but as an entity existing outside the covenantal protection of the Law. It explains why a state that claims to be a “democracy” can maintain segregated roads, discriminatory marriage laws, and a legal system that treats human status as a hierarchy based entirely on ethnic origin. It is a system of internal solidarity and external exploitation, a legal structure that renders the “universalist” promises of the New Covenant “null and void.”

Section VI: The Information Prison: My Interaction with my Congressman Tim Burchett and the Martyrdom of Truth

The suppression of this reality is not a passive phenomenon; it is the active product of a meticulously maintained “information prison.” This environment is designed to ensure that even those who claim to represent the interests of the American people function within a carefully bounded box of acceptable discourse. My meeting with Tennessee Congressman Tim Burchett following his support of so-called “antisemitism awareness” legislation serves as a definitive case study in this systemic capture.

I approached the Congressman not as a partisan, but as a Christian apologist deeply concerned with the erosion of our constitutional liberty. I asked him candidly: “As a Christian apologist, do you believe I possess the freedom of speech to critique the Quran for its violent eschatology?” To this, he answered yes. I then pushed further: “If I critique specific themes within Sharia law that conflict with constitutional liberty, you would defend my right to do so, correct?” He again agreed, affirming the foundational American principle of free inquiry. Then, I struck at the heart of the matter: “Are you familiar with the Talmud and the foundational Jewish texts that shape modern Zionist eschatology—the texts that envision a future kingdom where every Jew has 2,800 Gentile slaves?” To his credit, he was honest; he admitted he knew absolutely nothing of them.

This interaction revealed the true nature of our political captivity. Our representatives are kept in a state of manufactured ignorance. They are led by the nose (by the ADL and their AIPAC handlers) through a narrative that dictates who we are allowed to critique and who is beyond reproach. This is the definition of a vassal state: where your own representatives are forbidden from even acknowledging the existence of the legal and religious frameworks that govern the foreign power they serve.

We are seeing this dynamic play out on a national scale with the tragic trajectory of Charlie Kirk. Kirk, a man who once functioned as a reliable voice for the establishment-conservative movement, eventually began to look behind the curtain of the “Great Reset.” As he pulled at the threads, he found that this was not merely about global technocracy; it was about the deliberate destruction of the West through the funding of mass, unchecked migration. He began to critique the war in the Middle East and dared to question why the donor class of his own movement was so intensely committed to our perpetual involvement in foreign catastrophes.

His evolution toward the truth was brave, but it came at a terrible price. In the days leading up to his tragic assassination, Kirk did not mince words about the danger of his position. He spoke openly to those closest to him about his fear that Israel’s intelligence apparatus was going to kill him for naming the names and pulling back the curtain on their power structures. He knew they were coming for him because he had successfully connected the dots: the war in the Middle East is the foreign shield for the domestic destruction of the American nation. He understood the pincer movement—war abroad, and many wealthy Jewish groups forcing the importation of millions of criminals and the poor (“replacement migration”) to break our society from within. His death is a grim, final verification of the power of the enemy we have identified. They do not just silence their critics; they eliminate them to ensure the “information prison” remains sealed.

Section VII: The Final Pincer: The Gorka-White House “Terrorist” Designation

The enemy’s endgame has now entered its final, most desperate phase: the systematic criminalization of truth. Having exhausted the patience of the American people and successfully driven the mass migration that serves their demographic agenda, the globalist elite are now moving to institutionalize the persecution of any citizen who dares to notice either of these realities. Whistleblowers have recently confirmed that the administrative state’s new internal security strategies—most notably those championed by officials such as Sebastian Gorka within the White House—are explicitly designed to map, surveil, and legally designate anyone critical of Israel, Zionism, or the organized Jewish lobby as a “domestic terrorist.”

This is not a theoretical threat; it is an active bureaucratic weaponization of the federal government. They are utilizing the federal security apparatus to “map” the intellectual landscape, targeting Tucker Carlson, independent podcasters, and scholars who have dared to expose the pincer movement of foreign war and domestic demographic erasure. By branding any speech deemed “anti-Israel” as an extremist threat equivalent to violent insurrection, they are effectively legislating the death of the First Amendment.[12] Under the guise of “national security,” they are creating a pre-crime surveillance state designed to silence the very people who have woken up to their subversion.

Figures like Gorka have openly signaled that political opposition to Zionist influence is synonymous with “terrorism,” thereby building the legal architecture to drag legitimate American patriots before federal tribunals. This is the definition of a captured state. They have reached a point where they no longer believe they can win a debate in the marketplace of ideas, so they have decided to move the debate into the sphere of criminal law. They are terrified, because they know that once the American people coalesce around the realization that the so-called “War on Terror” is, in reality, a “War on [real] Christianity” and a war on the heritage-American population, their entire system of control will collapse under the weight of its own hypocrisy.

We are witnessing the transformation of the United States from a constitutional republic into an enforcement arm for a foreign ethnostate. By equating legitimate criticism of the lobby—which writes our foreign policy and fuels our wars—with the ideology of groups like ISIS or Al-Qaeda, they are trying to trick the American worker into fearing his own shadow. This is the “final pincer”: they bleed our treasury abroad, they replace our people at home with hostile migration, and now, they move to lock you away in a federal prison for the crime of noticing. They are desperate, and their desperation is the strongest evidence of our success.

Section VIII: Conclusion: The Great Reformation and the Sovereignty of Christ

The time for blind obedience to the Zealot Zionists and their institutional enablers has expired. We are living through the death throes of a regime that knows its own house is built upon a foundation of sand. Their strategy has been a relentless, multi-generational pincer movement: they provoke wars abroad to bleed our national treasury, and they fund the mass migration of hostile populations to bleed our society from within. We reject their “holy wars.” We reject the “chosen” status of a fraudulent state. We reject the globalist currency that seeks to reduce our people to debt-slaves on a planetary plantation.

The Kingdom of God is not a geopolitical project of the Khazarian mafia, nor is it the proprietary asset of the Zionist lobby. It is the living, breathing reality of Christ’s reign—an indestructible, spiritual empire that does not need the permission of the central bankers or the validation of the State Department to establish its truth. The curtain is falling on the globalist theater. We know now that the “Great Reset” is not a remote theory; it is at our doorstep, fueled by migration and funded by those who hate the Christ of the Cross and His faithful Parousia. We are the heirs of a heritage that cannot be liquidated, and we are the watchmen who will not be silent.

As we peel back the layers of this confinement, we find the core of the problem: those currently directing the ship of state are not fighting for American values; they are fighting for a Talmudic-Zionist world order that views the historic Christian West as an obstacle to be liquidated. Standing against this requires more than just political activism; it requires a radical return to the faith that birthed the Western world. We must build parallel institutions, secure our families, get out of their usurious debt systems, and refuse to participate in the controlled narratives of “diversity.”[13]

The future belongs to those who show up for it, regardless of the threat of state-sponsored “terrorist” designations. We recognize that the “Great Replacement” is not a conspiracy—it is an observable, institutional project aimed at the liquidation of the heritage-American people, orchestrated by the same donor class that demands we fund Zionist hegemony. The gates of hell did not prevail against the Church under the first Zealot Zionist attack (AD 66-70), and that same Church does not take its marching orders from the Zealot Zionist architects of the migration crisis or the agents of the Armageddon Deception.

We are “In Christ”—the only Sovereign, the final fulfillment, and the only hope for our survivors. We have chosen our side. We are the Kingdom that cannot be shaken. When the final collapse of this Talmudic Zealot Zionist order arrives, let it be said that we did not bow to the “gods of the land,” but remained faithful to the King of Glory. The truth is our armor and the sovereignty of Christ is our mandate. We are moving toward another glorious Great Reformation in the area of Full Preterist eschatology, where the idols of the state are toppled and the dignity of every image-bearer is restored. The night is long, but the dawn of Christ’s victory is certain. We belong to an eternal and spiritual Kingdom that cannot be shaken, while they labor to build another Babel that can and will fall. These Talmudic and Evangelical/Dispensational Zealot Zionists failed to learn the inspired lessons of AD 66–70, and now seem eager to repeat them. We will remain faithful, and their would-be messianic earthly kingdoms will be beaten into the dust where they belong.

Exhortation to Dispensational Zealot Zionism:

If the climax of your eschatology and redemptive history ends with Jesus returning to establish an earthly millennial kingdom where animal sacrifices and physical circumcision are once again necessary to approach Him on a throne (none of which is taught in the New Testament — only condemned), then you might be in a cult — no matter how big it is or how nice the people may be.

If the climax of your eschatology is flying as many “Jews” as possible into the State of Rothschild — “Israel” — so that two-thirds of them can be slaughtered in a “Tribulation” that Jesus said was fulfilled in His generation (Matt. 24:21-34), then according to your own standards you might be the antisemite the ADL will eventually come looking for. You helped fuel the very persecution of faithful Christians who simply read and interpreted their Bibles correctly. No “rapture” is coming to save you when they knock on your door — especially after you helped light the world on fire trying to self-fulfill “Armageddon,” which was also fulfilled “shortly,” in the Roman-Jewish war of AD 66-70 (Rev. 1:1, 3; 22:7, 10). Using the U.S. Government to self-fulfill a “holy war” because you think it will trigger your rapture might just make you the domestic terrorist — not the Christians calling for peace and biblical fidelity.

If your carnal eschatology leads you to censor and persecute Christians [justifying it because we probably aren’t Christians because we don’t support the secular state of Israel] while stripping away their God-given freedoms of speech and religion [through the AIPAC funded installed useful idiots], then you might be the domestic enemy from within.  “Thou art the man.”  The Pharisees who likewise did not understand the kingdom of God had “a zeal not according to knowledge” and we know where that got them.

Songs I wrote and produced to go with this article and my book, “Armageddon Deception…”:

1).  Armageddon Theater:

2).  Armageddon Deception:

[1] See G. Edward Griffin, The Creature from Jekyll Island: A Second Look at the Federal Reserve (1994). Griffin outlines the history of central banking and the intentional creation of conflict to consolidate financial power.

[2] For a comprehensive look at the “Grand Chessboard” strategy, see Zbigniew Brzezinski, The Grand Chessboard: American Primacy and Its Geostationary Imperatives (1997). Brzezinski’s focus on the “Eurasian Heartland” aligns with the modern drive to provoke Russia and Iran to ensure a unipolar, globalist hegemony.

[3] For documented evidence regarding the shadowy professional and financial background of C.I. Scofield and the suspicious institutional backing of his reference bible, see Joseph M. Canfield, The Incredible Scofield and His Book (1988). Canfield meticulously traces the funding conduits and the influence of the occult-connected “Corinthian” elite on Scofield’s rise.

[4] See John J. Mearsheimer and Stephen M. Walt, The Israel Lobby and U.S. Foreign Policy (2007). While secular in approach, the work provides the empirical backbone for the claim that American foreign policy in the Levant operates in conflict with domestic national interests, a conflict accelerated by the theological conditioning of the early 20th century.

[5] Arthur Koestler, The Thirteenth Tribe: The Khazar Empire and Its Heritage (New York: Random House, 1976).

[6] The American Peoples Encyclopedia (1954), Vol. 15, p. 292.

[7] Encyclopedia Britannica (1973), Vol. 12, p. 1054.

[8] Encyclopedia Judaica Jerusalem (1971), Vol. 3, p. 50.

[9] Collier’s Encyclopedia (1977), Vol. 13, p. 573.

[10] Eran Elhaik, “The Missing Link of Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses,” Genome Biology and Evolution (2013).

[11] Shlomo Sand, The Invention of the Jewish People (London: Verso, 2009).

[12] For a comprehensive legal analysis of how domestic counter-terrorism laws are increasingly being repurposed to target political dissidents and speech that challenges the official “national interest,” see John W. Whitehead, Battlefield America: The War on the American People (2015). Whitehead documents the expansion of the “domestic extremist” umbrella to include those critical of government policy.

[13] On the necessity of building parallel institutions and exiting the globalist financial/educational frameworks, see Gregory Hood, Waking Up from the American Dream (2016). Hood provides the necessary framework for maintaining ethnic and cultural survival in the face of an institutional apparatus that is actively hostile to the heritage-American population.

 

The Living Body Show: Matt. 24:14-15; Luke 21:20-22/Dan. 9:24-27/12:1-7, 13

Mike Sullivan and William Bell continue their study of Matthew 24 – 25 discussing how the Great Commission of Matt. 24:14 was fulfilled by the end of the OC age in AD 70.  Emphasis is also placed on how Jesus in Matt. 24:15 posits the end of the 70 weeks of Daniel 9:24-27 [“abomination that causes desolation until the end that is decreed…”] to take place during the same time frame.  Would the fulfillment of Daniel 9 and 12 (the judgment, resurrection, tribulation, abomination of desolation — ie. “the end”] be the fulfillment of all OT prophecy Luke 21:20-22?  And if so does the rest of the NT support this?  Tune in and see!  Know anyone studying Bible prophecy or even Matt. 24 – 25?  If so pass this on to them.

Kistemaker/Beale (Amillennial Recapitulation of Rev. 20 w/1-19, 21-22) + Mathison/Gentry (Partial Preterism Rev. 1-19, 21-22 fulfilled by AD 70) = Full Preterism or Revelation 20:1-15 Fulfilled by AD 70 and Don Preston's Exciting Announcement!

Below is my response to Keith Mathison and Simon Kistemaker on the millennium of Revelation 20 that will be added to our book House Divided Bridging the Gap in Reformed Eschatology A Preterist Response to When Shall These Things Be?  in our next edition.  A condensed version never made it into the first edition and I felt this material needed to be developed and added into my response in the next edition.  It has not been edited or condensed yet.  My purpose in adding it here is in light of Don Preston’s exciting announcement that he will be engaging Kenneth Gentry and G.K. Strimple on the millennium of Revelation 20.  I have posted that exciting announcement following this article – so please try and attend this event!  Familiarize  yourself with how the classic Amillennial view recapitulates Revelation 20 material with the rest of the book of Revelation and how the Partial Preterist view understands Revelation 1-19, 21-22 as reaching fulfillment by AD 70.  These two views need to stop warring against themselves and realize Full Preterism is the organic development of what they are both seeing and be willing to revise the creeds and re-think their traditions in light of a better interpretation.

Kistemaker/Beale (Amillennial Recapitulation of Rev. 20 w/1-19, 21-22) + Mathison/Gentry (Partial Preterism Rev. 1-19, 21-22 fulfilled by AD 70) = Full Preterism or Revelation 20:1-15 Fulfilled by AD 70

Michael J. Sullivan

To further demonstrate that the millennium of Revelation 20 is roughly a forty year “this generation” transition period between the Old and New Covenants and that the judgment and resurrection of the dead in this chapter takes place during the events surrounding the destruction of Jerusalem in AD 70, I will allow the views and exegesis of Mathison, Gentry and Kistemker to once again make our case.  I will also use the rest of the NT to testify and solidify our points as to the inspired time frame of fulfillment.
The Partial Preterist position of Mathison and Gentry instructs the church that Revelation 1-19 is the judgment upon Jerusalem in AD 70.[1]  We of course agree.  And yet Kistemaker claims that Revelation 20 recapitulates or uses “progressive parallelism” to describe the same time frame and judgment/salvation scene as shown in chapters 1-19 finding their fulfillment at the end of the age (WSTTB?, 242, 246-247, 254).[2] Of Revelation 20:1-15 G.K. Beale writes,
“20:1–15: The Millennium. The millennium is inaugurated during the church age when God limits Satan’s deceptive powers and when deceased Christians are vindicated through their reign in heaven. It is concluded by a resurgence of Satan’s deceptive assault against the church and the final judgment.
Ch. 20 is a part of the larger literary segment extending from 17:1 to 21:8. The first sections of the literary unit have dealt with the announcement of Babylon’s fall at the conclusion of history (ch. 17), elaboration of that fall, especially the responses drawn forth both from unredeemed and redeemed multitudes (18:1–19:10), and Christ’s judgment of wicked world forces at the end of history (19:11–21).
The precise thematic and temporal relationship of ch. 20 to ch. 19 is hotly debated. The exegesis of ch. 20 in this commentary will argue that 20:1–6 refers to the course of the church age and temporally precedes the narration of final judgment in chs. 17–19 and that 20:7–15 recapitulates the description of final judgment in 19:11–21.”[3]
Therefore, the “organic development” of these two “orthodox” interpretations/positions is that the millennium of Revelation 20 recapitulates the AD 30-70 fulfillment already depicted in chapters 1-19.  If men such as Kistemaker, Beale and Strimple would stop spiritualizing the imminent time texts away in the book of Revelation and Mathison and Gentry would submit to the exegetical fact that Revelation 20 is recapitulating the same judgment of the dead and consummation depicted in the previous chapters, then there would be no problem reaching a consensus that the thousands years is a symbolic of a “this generation” time period between Christ first and second appearing’s.  Selah.
Another point I would like to bring out is that the eschatological events that take place “after” the thousand years are “over” also fall within the AD 70 time period.  I agree with Kistemaker’s criticism of Russell’s view of the millennium,
“Indeed, they [Russell & I would add Partial Preterists] claim that everything in the Apocalypse, with the exception of Revelation 20:5-10, has been fulfilled.  But it is puzzling why these six verses are excluded, because they are an integrated part of chapter 20.” (WSTTB?, 246-247, brackets MJS).
If I can further demonstrate the first century fulfillment of these events that take place after the millennium, it will not only buttress the forty year millennial view, but at the same time refute some Partial Preterist’s who view the millennium as still taking place or some Premillennial Partial Preterists whom actually think “a” pariousia or “the” one and only parousia took place in AD 70 but the millennium actually began in (not ending by) AD 70.
Revelation 20:1-15
We concur with our opponents that John was already in the millennium – “what is now” (Rev. 1:19).  Thus the “binding” of Satan here began with the earthly ministry of Jesus.  Therefore, Christians were already being raised and reigning on thrones, the saints were already a kingdom of priests (Matt. 12:25-29; Eph. 2:5-7; John 5:24; 1 Pet. 2:5).  J. Marcellus Kik makes a good case that Revelation 20:4 is describing the lives of the saints while upon the earth (preferring the ARV translation of the text),
In the King James version the verbs sat, was given, lived, reigned, are in one tense; while the verbs had worshipped, had received, are in another.  But in the Greek the same tense is used for all—the aorist.  Since they are all in the same tense they must refer to the same time.  That is, the time of not worshipping the beast and not receiving his mark is the same time as that of sitting on thrones and living and reigning with Christ.[4]
He translates “psuchai” in verse 4 as, “And I beheld the lives of them that were beheaded for the witness of Jesus”[5]] indicating that they were already reigning and living victorious lives upon the earth through the work of Christ on the cross and the indwelling power of the Holy Spirit before they were martyred.
While John is living during the time of the millennium, the inspired time frame for Revelation’s fulfillment demands that he is now standing towards the end or consummation of it–the things which John was told would “shortly” take place “later” (Rev. 1:1, 19).  John was told that no part of the vision was to be sealed up, because it was all to be fulfilled shortly and nowhere are we told that the millennium is not a part of that vision. If the millennium was not a part of the vision to be fulfilled shortly, we would expect John to be given instruction to seal at least that portion of the vision since it’s time of fulfillment would be “far off” – as Daniel was instructed.  It is the Partial Preterist eisegesis of Mathison and Gentry which separates the imminent fulfillment of the millennium from the rest of the “at hand” prophecy.  Although not a Full Preterist, Vern Pothress points out the inconsistency of the Partial Preterist view of Mathison and Gentry as we do,
“But 1:3 and 22:10 are like bookends enclosing the whole prophecy of Revelation.  The fulfillment of everything, not just a part, is near.”[6]
The Fulfillment of the Great Commission 
The purpose of the binding of Satan is that he can no longer deceive the nations – so that the commandment of the Great Commission could be fulfilled by the end of the age (Mark 13:10; Matt. 28:18-20).  But the NT teaches us that the Great Commission to all the nations was fulfilled by the end of the Old Covenant age:

PROPHECY            FULFILLMENT

“And this gospel of the kingdom shall be preached in all the world (Greek oikumene) for a witness unto all nations; and then shall the end come” (Matthew 24:14) “But I say, have they not heard? Yes indeed:‘Their sound has gone out to all the earth, and their words to the ends of the world (Greek oikumene)” (Romans 10:18)
“And the gospel must first be published among all nations (Greek ethnos)” “And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, (Greek ethnos)…” “…I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.” (Mark 13:10; Mt.28:19-20) “…My gospel… has been made manifest, and by the prophetic Scriptures has been made known to all nations (Greek ethnos)…” (Romans 16:25-26)
“And He said to them, ‘Go into all the world(Greek kosmos) and preach the gospel to every creature” “…And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues (Greek glossa) (Mark 16:15, 17) “…of the gospel, which has come to you, as it has also in all the world(Greek kosmos), as is bringing forth fruit…,” (Colossians 1:5-6).
And he said unto them ‘Go into all the world and preach the gospel to every creature (Greek kitisis) “ (Mark 16:15) “…from the gospel which you heard, which was preached to every creature (Greek kitisis) under heaven, of which I, Paul became a minister” (Colossians 1:23)
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth/land (Greek ge)” (Acts 1:8).Prophecy had begun to be fulfilled: “And they were all filled with the Holy Spirit and began to speak with other tongues (Greek glossa), as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation (Greek ethnos) under heaven. “But I say, have they not heard? Yes indeed: ‘Their sound has gone out to all the earth/land (Greek ge), and their words to the ends of the world” (Romans 10:18) Prophecy would be fulfilled “shortly” : “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth/land (Greek ge), and to every nation (Geek ethnos), and kindred (Greek phule) and tongue (Greek glossa), and people, (Greek laos)” (Rev.1:1; Rev.14:6). See also Revelation 10:6-7; 20:3; 22:10-11 in regards to the Great Commission’s success to the “nations” of Israel and the Roman Empire along with imminent time of fulfillment.

 
God’s new Israel – the Church would accomplish the salvation of the remnant within a “short” period and “all nations” of “the world” would hear the gospel and bring forth fruit (Rom. 1:8; 9:28; 10:18; 16:25-26; Col. 1:5-6, 23).  Per Kistemaker’s reasoning, if the Great Commission to the nations has been fulfilled, then the Church is no longer in the millennium (WSTTB?, 250).  We agree. Partial Preterists have now surrendered “the end of the age” in Matthew 13:39-40 and Matthew 24:2 to be the Old Covenant age.  Therefore, it is pure eisegesis to then approach Matthew 28;18-20 and then claim the term means the end of history etc…
The First Resurrection and the Resurrection of the “Rest of the Dead”       
Those participating in the “first resurrection” is a subject that has been previously addressed in chapters 7 and 14 – these being the first century Jewish “first fruits” or 144,000 that were the first to believe in Christ and continued enduring through the great tribulation until the end.  Therefore, they would partake in the harvest/resurrection at the end of the Old Covenant age.   These are those who were coming out of their “graves” through the preaching of the gospel (John 5:24-27) and would soon participate and be joined with the rest of the dead in the consummative resurrection event.
In verse 5 “the rest of the dead” participate in the resurrection “after” the thousand years are over.  This refers to the end time “harvest” at “the end of the [Old Covenant] age” encompassing the “all” of (John 5:28-29).  This included not only all of the righteous dead pre-AD 70 but also that of unbelievers (Daniel 12:2/Matt. 13:39-43, 49).  Therefore, we have the raising of all the dead, the emptying of Hades, the great judgment (along with Satan’s imminent judgment Rom. 16:20) taking place shortly after the millennium (20:10-14).  The analogy of Scripture confirms this imminent end to the millennium period by describing the same imminent resurrection of all the dead and the judgment of the world, “…there is about to be a rising again of the dead, both of righteous and unrighteous; (Acts 24:15 YLT WEY).  “For I reckon that the sufferings of the present time are not worthy to be compared with the glory about to be revealed in us;” (Rom. 8:18 YLT, WEY).  Contextually the glory “about to be” revealed in them was when the “redemption of the body” in v. 23 and becoming sons of God in the New Creation takes place.
Martyr Vindication, Satan’s Imminent Judgment and THE War
“After” the success of the Great Commission and at the end of the thousand year’s period, Satan is released for a “short” or “little while” (Rev. 20:3).  In chapter 6 we are told that the martyrs are to wait a “short” or “little while” until the rest of their fellow brethren have been martyred (Rev. 6:10-11).  This would be followed with God avenging and judging those who participated in their persecutions – “For the great day of their wrath has come and who can stand?” (Rev. 6:17).  In Revelation 12:5-12 we see the same motifs to what we have seen in Revelation 6 and 20 — previous suffering followed by a “short” or “little while” of more to come, and then an imminent judgment upon their enemies.  The “great city” or “Babylon” where Jesus was slain and whom God holds responsible for shedding the blood of the prophets and the saints is none other than Jerusalem (Rev. 11:8, 18:20, 24).
The analogy of Scripture confirms this.  This “little while” time frame of Satan’s last persecution (through the Jews and Romans) and thus the martyrs having to wait “a little while” longer before justice is wielded out upon their persecutors is consistent with Jesus’ teaching that all of the blood of the martyrs of the prophets and those Jesus would send to Jerusalem would be avenged in a first century “this generation” with her “house/temple” being left “desolate” (Matt. 23:31-38).  Pauline eschatology weighs in as well describing the same first century Jewish persecution and the Thessalonians being promised “relief” from God through Him giving their enemies the same kind of “trouble” they were giving them through Christ coming down from heaven in “blazing fire” “punishing” them with “everlasting destruction” along with the Man of Lawlessness (1 Thess. 2:14-16; 2 Thess. 1:5—2:12).  Mathison believes this coming of the Lord and “everlasting destruction” and “punishment” of “fire” in (2 Thess. 1-2) was fulfilled in AD 70 paralleling much of this material with Matthew 24 for exegetical evidence.[7]  And yet all of the same elements that are present in Revelation 6, 12, 16 and 20 are present in 1 and 2 Thessalonians!  The first century persecuted church wouldn’t have to wait much longer because the Man of Lawlessness (Mathison identifying as Nero) was “already” present through the work of Satan himself – awaiting “the rebellion” and then his judgment (2 Thess. 2:3-10).  Once again Mathison is creedally selective in making AD 70 fulfillment “parallels” between 1 Thessalonians 2 and 5 and 2 Thessalonians 1-2 with that of Matthew 24 and neglecting those parallels concerning the resurrection of the dead found in 1 Thessalonians 4:14-17 and Matthew 24:30-31.  The paralleling of 1 and 2 Thessalonians with Matthew 24 and the book of Revelation, gives us the same time frame for the end of the millennium in Revelation 20:  1) The Thessalonians were already in the millennium, 2) They were being persecuted, 3)  They were promised relief in their lifetimes, 4)  Lord comes to close the millennium by destroying The Beast/Man of Sin with everlasting destruction and punishment and 5) raise the dead.
There are four main enemies of God and His saints in the book of Revelation and they are introduced in chapter 12 and onward in the order of Satan, the sea beast, the land beast and or false prophet and Babylon.  As Revelation progresses their defeat in judgment is pictured in reverse order.  These are different scenes of the same end time persecution and judgment of God’s enemies.  Kistemaker understands the timing of the judgment scene and the casting of Satan into the lake of fire in 20:10 as the “presumed place” where the great harlot is burned with fire in 17:16.  And he most definitely affirms that this takes place “at the same time” the beast and false prophet are cast into this fiery lake 19:20.[8]  Kistemaker affirms that there is only one final war or end time judgment in Revelation and it is consistently referred to in John’s use of the Greek phrase “to gather them for the war” in (Rev. 16:14; 19:19; 20:8) (244-245). [9]  Strimple in a debate with Gentry over the millennium makes the same point, “In 16:14 kings are called forth to the battle.  In 19:19 the beast and the kings of the earth come forth to the battle.  In 20:8 Satan leads his host up to the battle.  It seems clear that these three texts describe not three battles but one.”[10]  And yet Partial Preterists such as Mathison and Gentry understand “the war” of (Rev. 16:14), the burning of the Harlot in (Rev. 17:6) and the judgment of the false prophet and beast being thrown into lake of fire in (Rev. 19:20) as being fulfilled by AD 70.[11]  Once again we can readily see how Full Preterism is the organic development of our opponent’s views and effectively “bridges the gap” between them.
Let me briefly give two more texts regarding the judgment and destruction of Satan which further develops my point.  Most reformed commentators correctly understand that the timing of Satan being thrown into the lake of fire in Revelation 20:10 is equivalent to him being “crushed” “shortly” in (Romans 16:20/Genesis 3:15).  Partial Preterists such as Gentry inform us that this time statement along with all of the other NT imminent time statements refers to AD 70.[12]  And  yet the majority of reformed commentators understand these passages to be addressing the “not yet” consummation of biblical eschatology (ie. the final defeat of Satan at the end of the millennium – followed with the Adamic curse of death being destroyed for the Church in the New Creation).  Likewise, as stated previously, Mathison along with Partial Preterists such as Gary DeMar no longer divide Matthew 24-25 into two comings of Christ with two judgments – separated by thousands or millions of years.  This necessitates that the judgment of the dead, with that of Satan and his angels into “everlasting punishment” would take place in Jesus’ “this generation” (Matt. 24:34—25:31-46). Again, most reformed commentators correctly understand Matthew 25:31-46 to be a depiction of the final second coming and the same “not yet” consummation judgment scene as taking place at the end of the millennium in Revelation 20:10.  If Mathison and Gentry along with their other futurist colleagues become Full Preterists, then they can truly be said to be in “shoulder to shoulder unity” concerning last things – and not the blatant contradictions we find in their writings.
Earth and Sky Fled 
In verse 11 we read, “Earth and sky fled from his presence,..”  For Full Preterists and men such as Kistemaker this same de-creation event has already been recapitulated in connection with the Second Coming of Jesus in (Rev. 6:14 and Rev. 16:20) and will re-surface shortly in the next chapter (Rev. 21:1).[13]  But for Mathison and Gentry, the de-creation events depicted in (Rev. 6:14; Rev. 16:20 and Rev. 21:21) were “non-literally” fulfilled or are the removal of “Israel’s world” or the Old Covenant world in AD 70 being “parallel” to the AD 70 fulfillments found in Matthew 24:15-31.[14]  The question begging to be answered of course is, why can’t  Gentry’s comments of an imminent de-creation non-literal fulfillment of Revelation 21:1 be applied to Revelation 20:11,
The description of the new creation and New Jerusalem bride-city extends from Revelation 21:1 to 22:5.  Following immediately upon that, we read:  “The angel said to me, ‘These words are trustworthy and true.  The Lord, The God of the spirits of the prophets, sent his angel to show his servants the things which must soon take place’” (22:6 italics added).  And for good measure, four verses later John adds:  “Then he told me, ‘Do not seal up the words of the prophecy of this book, because the time is near’” (22:10, italics added).  A delay of several thousand years would override sound exegesis of these clear temporal statements.[15]
Again, we must ask – How does Revelation 20:1-15 get separated from “the prophecy of this book” of which was said to be fulfilled “soon” and “near”?!?  The truth of course once again lies in the middle of the two views – the de-creation of Revelation 6:14; 16:20; 20:11 and 21:1 are all depictions of the same events and were fulfilled “non-literally” and referring to the passing of “Israel’s world” or the Old Covenant world in AD 70 at Christ’s Second Coming.
The Dead Were Judged
In verses 12-15 the dead are judged, Hades gives up the dead and those whose names were not written in the book of life were thrown into the lake of fire.  For Kistemaker, such passages as Revelation 2:23; 3:5; 6:17; 11:18; 16:14; 20:5, 12-15; 22:10-12; Daniel 12:1-2; Matthew 25:31-46 all refer to ONE final judgment at the end of the age.  We agree, but it is the end of the Old Covenant age that the NT places this judgment and not the New Covenant age or end of world history.  Between Mathison and Gentry (and Gary DeMar), all of the above judgment passages were or could have been fulfilled at the end of the Old Covenant age in AD 70 except Revelation 20:5-15 allegedly being the exception.  And yet all of the rewards (to be presented at the judgment) for the churches in Revelation 1-3 were to be given when Christ was to come soon and correspond to inheriting the New Creation in Revelation 21 – of which Mathison and Gentry claim arrived in AD 70.  If the New Creation follows the millennium (and those events that take place soon after the millennium) in Revelation 20:1-15, then the judgment of the dead had to have taken place imminently at that time as well.  To this we need to turn to the rest of Scripture for confirmation.
They will give an account to Him who is ready to judge the living and the dead.”  “…But the end of all things is at hand; therefore be serious and watchful in your prayers.” (1 Pet. 4:5, 7).
And in the same context Peter in verse 17 uses the definite article to emphasize he is referring to “THE time” of “THE judgment,” not just “a” minor one in AD 70,
“For the time has come for the judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?” (1 Pet. 4:17).
“…because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead” (Acts 17:31 YLT, WEY).
“I solemnly implore you, in the presence of God and of Christ Jesus who is about to judge the living and the dead, and by His Appearing and His Kingship:” (2 Tim. 4:1 WEY, YLT).
Kistemaker once again confirms the judgment of the dead in Revelation 20:12-13 is one Day of Judgment and has already been addressed in the previous chapters “…sixth seal (6:17), the seventh trumpet (11:18), and the sixth bowl (16:14) all refer to the moment when the great Day of Judgment comes. John presents his Apocalypse in a cyclical manner and looks at God’s revelation from different perspectives.  “And the rest of the dead lived not until the thousand years were completed” (20:5a). Here as well as in 20:12–13 the term alludes to all people: some receive rewards and others condemnation.[16]
But in order for Gentry and Mathison to take the time texts literally in the NT and in the book of Revelation, they have to invent two judgments of the dead in order to stay “orthodox” when the analogy of the Scripture truly only affirms one judgment of the dead at the end of the Old Covenant age connected with one Second Coming.

CONCLUSION

The organic and historical development between the Amillennial and the Partial Preterist views lead us to Full Preterist view of the millennium or that Revelation 20:1-15 was fulfilled by AD 70.   It is time to stop ignoring this and accept it and begin re-working the creeds and our traditions to fit the proper exegetical and historical model that has been presented by Full Preterism.
Kistemaker/Beale (Amillennial Recapitulation of Rev. 20 w/chapters 1-19, 21-22)
+
Mathison/Gentry (Partial Preterism Rev. 1-19, 21-22 fulfilled by AD 70)
= Full Preterism or Revelation 20:1-15 Fulfilled by AD 70

 
Exciting Announcement!
By Don K. Preston
Several months back, I mentioned that if nothing happened, we would be able to make a very, very exciting announcement. Well, things have worked out, as we had hoped, and I am now able to share an exciting announcement with our visitors.
On October 12, 2012, there will be a symposium in Dallas, Texas, on the various views of the millennium. As you can see from the formal announcment sent to each of the invited speakers below, some of the major figures in modern evangelical Christianity will present papers on their respective view of the millennium. And you will note that I have been invited to present the preterist view! This is an incredibly exciting, and I think significant, invitation. Such an invitation would have been all but unthinkable 20 years ago. However, the rapid and widespread growth of the preterist movement has caused the scholarly world to pay attention and to realize that Covenant Eschatology has, to cite Andrew Perriman, “a rightful place at the table” in serious discussions on eschatology.
Make your plans to attend this important event if at all possible. Needless to say, there will be some wornderful and challenging presentations given.
 
For His Truth, and In His Grace,
Don K. Preston D. Div.
***********************
Here now is the letter of confirmation that I received:
<Good Morning Gentlemen,
We are excited about the upcoming Future Kingdom conference at Criswell College! Our first publication ad is going out today. Below is the schedule for the event. Also, you can check out the conference page on our website by visiting www.criswell.edu and clicking on the Future Kingdom banner on the home page.
Once again, thank you for your involvement in the event. We will keep you updated and look forward to seeing you in October.
10:00 AM Welcome – Dr. Jerry A. Johnson, President of Criswell College
10:15 AM The Millennium from a Preterist Perspective – Dr. Don Preston, President, Preterist Research Institute.
11:00 AM The Millennium from a Traditional Dispensationalist Perspective – Dr. H. Wayne House, Distinguished Professor of Biblical & Theological Studies, Faith Evangelical Seminary
11:45 AM Lunch
12:30 PM The Millennium from a Postmillennialist Perspective – Dr. Kenneth Gentry, Executive Director of GoodBirth Ministries
1:15 PM The Millennium from a Progressive Dispensationalist Perspective – Dr. Craig Blaising, Executive Vice-President & Provost, Southwestern Baptist Theological Seminary
2:00 PM The Millennium from a Amillennialist Perspective – Dr. Gregory K. Beale, Professor of New Testament and Biblical Theology, Westminster Theological Seminary
2:45 PM The Millennium from an Historical Premillennialist Perspective – Dr. Craig Blomberg, Distinguished Professor of New Testament, Denver Seminary
3:30 PM Roundtable Discussion – Moderated by Dr. Jerry A. Johnson, President of Criswell College and Professor of Ethics & Philosophy and Dr. Barry Creamer, Vice-President of Academic Affairs and Professor of Humanities, Criswell College
4:00 PM Concluding Remarks – Dr. Jerry A. Johnson
In Christ,
Winston R. Hottman
Assistant to the President
Criswell College
4010 Gaston Avenue │ Dallas, Texas 75246
office 214-818-1300 │ fax 214-370-0874 │ toll free 800-899-0012
ahebert@criswell.eduhttp://www.criswell.edu>
 


[1] Mathison, Postmillennialism, 139-154.  Kenneth L. Gentry, THE BOOK OF REVELATION MADE EASY You Can Understand Bible Prophecy, (Powder Springs:  GA:  American Vision, Inc., 2008), 13-98.
[2] Kistemaker, S. J., & Hendriksen, W.  Vol. 20: New Testament Commentary: Exposition of the Book of Revelation. New Testament Commentary, (Grand Rapids, MI: Baker Book House, 1953-2001), 10, 65, 266, 530–549.
[3] Beale, G. K. (1999). The book of Revelation: A commentary on the Greek text. New International Greek Testament Commentary (149–150). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.
[4] J. Marcellus Kik, An Eschatology of VICTORY, (Phillipsburg, NJ:  Presbyterian and Reformed Publishing CO., 1971), 228.
[5] Kik, Ibid., 227.
[6] Vern S. Poythress, THE RETURNING KING A GUIDE TO THE BOOK OF REVELATION, (Phillipsburg, NJ:  P&R Publishing, 2000), 34.  Bold emphasis MJS.
[7] Mathison, Postmillennialism, 227-233.
[8] Kistemaker, S. J., & Hendriksen, Ibid., 544.
[9] Kistemaker, S. J., & Hendriksen,  Ibid., 450.
[10] Craig A. Blaising, Kenneth L. Gentry Jr., Rober B. Strimple, THREE VIEWS ON THE MILLENNIUM AND BEYOND, (Grand Rapids, MI:  Zondervan, 1999), 125, bold emphasis MJS.
[11]  Mathison, Postmillennialism, 153.  Kenneth L. Gentry Jr., FOUR VIEWS ON THE BOOK OF REVELATION, (Grand Rapids, MI:  Zondervan, 1998),  81.
[12] Gentry, THREE VIEWS ON THE MILLENNIUM, 246.
[13] Kistemaker, S. J., & Hendriksen, W.  Vol. 20: New Testament Commentary : Exposition of the Book of Revelation. New Testament Commentary, 546.
[14] Mathison, Postmillennialism, 148-149, 153.  Kenneth L. Gentry Jr. HE SHALL HAVE DOMINION, 141-142.
[15] Gentry, FOUR VIEWS ON THE BOOK OF REVELATION, 87.
[16] Kistemaker, S. J., & Hendriksen, Ibid., 344.

An Exposition of "This Generation" (Matthew 24:34) Part 2

By Michael J. Sullivan
We ended part 1 of our exposition of Matthew 24:34 by examining the strong lexical evidence that genea should be understood as the first century contemporary generation that Jesus was speaking to and therefore the language of Christ coming on the clouds, gathering His elect, and the de-creation cosmic imagery (“all these things”) should not be interpreted with a strict literalism.  Brown understanding the analogy of Scripture, was even forced to say that  such passages as 2 Peter 3 and 1 Thessalonians 4 could be interpreted through the lense of a first century “historical judgment.”  In other words, the more clear passages such as “this generation” should guide the exegete into understanding some of the seemingly more difficult passages that use apocalyptic language as being fulfillled as “historical judgments” – ie. AD 70, and not an end of time event.
We now turn our attention to examining some of the false interpretations of genea.
False Interpretations of “This Generation” Considered
1) “This race” will not pass a way
Of the 27 translations I looked at for genea, only one (WUESTNT) sought to translate it with having no regard to the context and with a futurist bias, “This nation shall by no means pass away until all these things take place.” And although the reader may find some documentation somewhere giving genea a meaning of “nation, stock, or race,” even those sources will or should admit that the predominant meaning is, “The whole multitude of men living at the same time” or “a period of “30 – 40 years.” It is difficult to understand how so many can be led astray in translating or interpreting genea as “race” when even the KJV and Strong’s Concordance admits that the word is used 42 times with the predominant translation being “generation,” – 37 times as “generation,” 2 times as “time,” 2 times as “age,” and only 1 time as “nation.”
This particular interpretation and translation has been popularized by Continue reading “An Exposition of "This Generation" (Matthew 24:34) Part 2”