Tag: Isaiah 25 and resurrection

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 “birth pains” (Matt. 24:4–8; ōdinōn, “pangs”)—false messiahs, wars, famines, pestilences, and earthquakes—from intensifying “near signs” (Matt. 24:9–15)—persecution, betrayal, false prophets, gospel proclamation, and the abomination of desolation—culminating in the “great tribulation” (thlipsis megalē, Matt. 24:21; Dan. 12:1, 7’s “three-and-a-half years,” AD 67–70) against apostate Israel, the de-creation of the Old Covenant system (Matt. 24:29), and Christ’s second coming with the resurrection of the elect (Matt. 24:30–31; Dan. 12:2–3). These signs, rooted in Daniel (2:44; 7:13–27; 9:24–27; 12:1–7) and Deuteronomy 32:5, 20–43, refine Second Temple Jewish expectations of political upheaval, temple desolation, and a Messianic age, as seen in the Qumran community’s anticipation of a Gog and Magog war (Ezek. 38–39; 1QM 1:1–7) and covenant curses (Deut. 32:20–29; CD 3:7–8), aligning with Jesus’ prophecy (Matt. 24:7b, 15) and John’s “soon” coming war (Rev. 20:7–10).[1] Unlike Qumran’s broader crisis (1QM 2:6–14), Jesus pinpointed Daniel 12:1’s “time of trouble” as AD 67–70 (Matt. 24:21, 24).[2] Jesus, Peter, and Paul identified their generation as the “perverse” one of Deuteronomy 32:5, 20, expecting God’s “vengeance” as “near” (Matt. 17:17; Acts 2:40; 1 Pet. 4:5–7; Phil. 2:15, 4:5; Luke 21:8, 20–32), fulfilled in AD 70.[3] Deuteronomy 32, significant in Qumran texts (CD 3:7–8) and the NT, forecast this judgment.[4] Some Jewish traditions, as in 4QFlorilegium (4Q174), anticipated a spiritual resurrection and a restored temple, fulfilled in the Church as the New Jerusalem (Rev. 21:16).[5]

To establish the Full Preterist interpretation of Matthew 24:4–15, we first analyze the scope and timing of “these things” and “all these things,” which Jesus ties to the resurrection and His second coming within “this generation” (Matt. 24:34).

The Scope and Fulfillment of “These Things” in Matthew 24

In Matthew 24:2, Jesus predicts, “Do you not see all these things [panta tauta]? Not one stone will be left upon another,” referring to the temple’s destruction, fulfilled in AD 70.. In verse 3, the disciples ask, “When will these things [tauta] be, and what will be the sign of your coming and of the end of the age?” expanding “these things” to encompass the temple’s fall, signs, Christ’s parousia, and the end of the Old Covenant age (synteleia tou aiōnos, Dan. 9:26–27). The singular “sign” (sēmeion) unifies these events, aligning with Second Temple expectations of a messianic transition (Melchizedek Scroll, 11QMelch II, 2–15). In verse 8, “all these [panta tauta]” denotes the preliminary “birth pains” (vv. 4–8: false messiahs, wars, famines, earthquakes), which “are not yet the end” (v. 6), fulfilled in the AD 30–60s.

In verses 33–34, Jesus declares, “When you see all these things [panta tauta], you know that he is near,” and “this generation [hē genea hautē] will not pass away until all these things [panta tauta] have taken place.” Here, panta tauta includes all events from verses 2–31: temple destruction (v. 2), birth pains (vv. 4–8), near signs (vv. 9–15: persecution, betrayal, false prophets, gospel proclamation, abomination of desolation), great tribulation (v. 21), de-creation of the Old Covenant system (v. 29, Isa. 13:10), times of the Gentiles treading down Jerusalem (Luke 21:24), Christ’s coming (v. 30, Dan. 7:13–14), and the “gathering of the elect” (v. 31), at the end of the age which is the resurrection event (Dan. 12:2–3; Matt. 13:39–43; Matt. 24:3). Historical evidence confirms fulfillment by AD 70: temple destruction (Jewish War 6.5.2), signs (Acts 7:58; Col. 1:23), tribulation (Jewish War 6.9.3), and the Church’s preservation (Eusebius, Ecclesiastical History 3.5.3).

The NT’s imminence language reinforces this AD 70 fulfillment, with the resurrection “about to be” (Acts 24:15 YLT), Christ’s coming, judgment of the living and dead, and kingdom establishment all “about to be” fulfilled (2 Tim. 4:1 YLT; cf. Phil. 4:5; Heb. 10:37; Rev. 22:12). Epistles link these events to Jesus’ generation: persecution (1 Thess. 2:14–16), gospel spread (Col. 1:23), and temple desolation (Rev. 11:1–2). Full Preterism affirms this unified fulfillment, refuting Higher Critical claims of prophetic failure, which misread the “end” as world history’s termination; Dispensationalist misapplications to modern events, ignoring “this generation”; Amillennialism’s indefinite timeline, diluting terms like ēngiken and tachu; and Partial Preterism’s fragmented eschatology, which posits a future coming despite the singular resurrection and coming of the Son of Man (Dan. 7:13; 12:2–3; Matt. 24:3, 31). This establishes Christ’s spiritual kingdom (Luke 17:20–21; Dan. 2:44), empowering believers to confront ideological challenges confidently.

With the AD 70 fulfillment of “all these things” established, we now address how various eschatological systems misinterpret these events, leading to theological errors corrected by Full Preterism.

This chapter argues that NT writers (AD 50–66) accurately proclaimed the end’s proximity as Matthew 24:9–15’s signs unfolded, heeding Jesus’ warning against false prophets who prematurely announce the end (Matt. 24:4–6, 23–26). Historical records, scholarly exegesis, and logical arguments substantiate the Full Preterist interpretation, culminating in AD 70’s “gathering” event (Matt. 24:31). However, various eschatological systems misinterpret these signs and NT imminence, leading to significant theological errors:

Higher Critical/Liberal Scholars (e.g., Schweitzer, Bart Ehrman) correctly recognize NT imminence but erroneously claim Jesus and the NT writers were mistaken, misinterpreting the “end” as the termination of world history rather than the Old Covenant age. This undermines biblical context and inerrancy by assuming prophetic failure, ignoring the historical fulfillment of Jerusalem’s destruction (Josephus, Jewish War 6.2.1). Full Preterism corrects this by affirming that Jesus’ prophecy was fulfilled in AD 70, vindicating His context and accuracy with that of the NT writers’ authority.[6]

Dispensationalism, as promoted by figures like John MacArthur, Tim LaHaye (Left Behind series), John Hagee, David Jeremiah, Jack Hibbs, and Robert Jeffress, misapplies Matthew 24:4–15’s signs (e.g., wars, famines, pestilences, earthquakes) and NT imminence to modern events such as COVID-19, the Russia-Ukraine war, and Middle Eastern conflicts, disregarding their first-century fulfillment within “this generation” (Matt. 24:34). In works like MacArthur’s The Second Coming, LaHaye’s Left Behind series, Hagee’s Four Blood Moons, Jeremiah’s The Book of Signs, Hibbs’ sermons, and Jeffress’ Countdown to the Apocalypse, these teachers link contemporary crises to Jesus’ prophecies, suggesting an imminent rapture or apocalypse.[7] This fosters speculative fear and sensationalism, detaching the text from its historical context of the AD 30–70 period, including the Claudian famine (Acts 11:28), Jewish-Greek riots (Josephus, Jewish War 2.17.8), and the Roman siege (Luke 21:20–24).[8]

Full Preterism restores the signs’ fulfillment to the AD 30–70 timeframe, aligning with Jesus’ clear statement that “all these things” would occur within “this generation” (Matt. 24:34). Historical evidence, such as the temple’s destruction in AD 70 (Jewish War 6.5.2) and the gospel’s spread (Col. 1:23), alongside NT imminence language (e.g., Acts 24:15 YLT, “about to be”; 2 Tim. 4:1 YLT, “about to judge”), confirms that these events, including the resurrection (Matt. 24:31; Dan. 12:2–3), were fulfilled by AD 70.[9] By contrast, Dispensationalist interpretations project first-century prophecies onto modern events, ignoring the historical and biblical context and promoting fear-driven eschatology over the confidence of Christ’s established spiritual kingdom (Luke 17:20–21; Dan. 2:44).[10]

Amillennialism (e.g., Riddlebarger, Hoekema) acknowledges some AD 70 fulfillment but denies that all signs were completed by then, extending the eschatological timeline indefinitely, stating that Christ’s coming and the end is “always near.”[11] This dilutes the urgency of NT language (ēngiken, tachu), undermining the genuine imminence tied to the Old Covenant’s end. Full Preterism affirms that all signs—persecution, gospel proclamation, and the abomination of desolation—were fulfilled by AD 70, validating NT expectations.

Postmillennial Partial Preterism (e.g., Gentry, Joel McDurmon, James Jordan) rightly sees AD 70 as the Old Covenant’s end attended by a spiritual coming of Christ and resurrection event but posits a future Second Coming and resurrection, contradicting Scripture’s unified eschatology of one coming and resurrection event (Dan. 7:13–27; 12:2–4; Matt. 13:39–43; Matt. 24:3, 30–31). This fragments the prophetic narrative. Full Preterism maintains a singular AD 70 second coming of Christ, end of the Old Covenant age, and resurrection fulfillment, harmonizing OT and NT prophecies.[12]

Full Preterism resolves these errors by affirming the first-century fulfillment of Matthew 24:4–15’s signs and NT imminence, establishing Christ’s spiritual kingdom (Luke 17:20–21; Dan. 2:44) as fulfilled in AD 70, empowering believers to live confidently in the New Covenant age. The following logical arguments underscore this resolution:

NT Writers’ Prophetic Accuracy

Major Premise: Jesus warned that false prophets would prematurely declare the end before Matthew 24:9–15’s signs (persecution, rebellion, false prophets, gospel proclamation, abomination of desolation) were fulfilled (Matt. 24:4–6, 23–26).

Minor Premise: NT writers (e.g., Peter, Paul, John) proclaimed the end as “near” (1 Pet. 4:5–7; Phil. 4:5; 1 John 2:18; Rev. 1:3; 22:7, 10) only as these signs were visibly unfolding (e.g., persecution, Jewish revolt, gospel to the oikoumenē), fulfilled in AD 70.

Conclusion: The NT writers were not false prophets, as their imminence claims were grounded in the signs’ fulfillment, refuting Higher Critical and futurist errors that misjudge or attack their accuracy.[13]

Genuine Imminence of AD 70

Major Premise: NT imminence language (ēngiken, mellō, tachu) reflects a genuine expectation of Christ’s second coming within “this generation” (Matt. 24:27–34), tied to Matthew 24:9–15’s signs.

Minor Premise: Historical evidence (Acts 2–28; Col. 1:5–6, 23; Rom. 10:18; 16:25–26; Luke 21:20–24) confirms these signs were fulfilled by AD 70, within the first-century generation.

Conclusion: The NT writers’ imminence claims of Christ’s second coming and the end of the age were genuine and fulfilled in AD 70, correcting Amillennialism’s carrot-and-stick “the end is always near” indefinite timeline and Partial Preterism’s fragmented eschatology.[14]

Second Temple Jewish Expectations of Messianic Signs and Their Old Testament Roots

Before Jesus’ ministry, Second Temple Judaism (ca. 515 BC–AD 70) developed a rich eschatological framework anticipating the Messiah’s coming, shaped by OT prophecies and amplified by intertestamental literature. These expectations, rooted in texts like Daniel, Ezekiel, Isaiah, Deuteronomy, and Micah, identified specific signs heralding the Messianic age, often tied to the end of Israel’s covenantal order and the establishment of God’s kingdom. Some traditions posited a 40-year Messianic reign between “this age” (their present Old Covenant order) and the “age to come” (the eternal kingdom or Messianic age), with the resurrection—sometimes understood as a spiritual raising of souls from the body at death or from Hades at “the end” rather than a physical bodily resurrection—occurring 40 years after the Messiah’s being “cut off” (Dan. 9:26).[15] While some Jewish texts distinguished preliminary turmoil (similar to Jesus’ “birth pains”) from decisive signs of the Messiah’s imminent arrival, their interpretations varied widely, lacking the precision Jesus provides in Matthew 24:4–15. This section examines these expectations, their OT foundations, and their alignment or divergence with Jesus’ prophetic roadmap, which culminates in the AD 70 destruction of Jerusalem, fulfilling Daniel’s “end,” “appointed time of the end,” or “hour of the end” (Dan. 9:24-27; 12:4, LXX, OG LXX / Matt. 24:3, 13–14).

The Preliminary Birth Pains: The Appointed Time of the End is Not Yet 

“And he said, “See that you are not led astray.  For many will come in my name, saying, I am he!’ and, ‘The [appointed time – kairos] is at hand!’  Do not go after them…the end [telos] is not yet..” (Luke 21:8)

The concept of “kairos” (Greek for “appointed time” or “season”) plays a foundational role in understanding the timing and nature of the eschatological “end.” In the Greek Septuagint (LXX), Moses prophesied of a future generation that would provoke Yahweh to anger, resulting in covenantal judgment (Deut. 32:20, 29, 35). However, that judgment would not come immediately—it was reserved for the “kairos,” the divinely appointed time: 

• Deuteronomy 32:35 LXX: “In the day of vengeance, in the time (kairos) when their foot shall slip.”
• Deuteronomy 32:20 LXX: “I will hide my face from them, I will see what their end will be; for they are a perverse generation, children in whom is no faith.”
• Deuteronomy 32:29: “If they were wise, they would understand this, they would discern their latter end.”

Daniel 9:26–27 builds on this, predicting the destruction of the city and sanctuary in the 70th week, tied to a decisive “end” at an appointed time:

• Daniel 9:26 LXX: “The end of it shall be with a flood, and to the end there shall be war; desolations are determined.”
• Daniel 9:27: “Until the consummation and that determined is poured upon the desolate.”

Daniel 12:4 instructs the prophet to “seal up the book until the time of the end (kairos),” showing again that a specific divinely ordained season was necessary before the resurrection and judgment could occur.

Jesus, speaking in Luke 21:8, warns His disciples not to be deceived by premature claims that the end (telos) is “near” (Greek: ēngiken), and that the appointed time (kairos) had not yet come, because not all signs were indicators of the true end. Yet by Luke 21:20–24, when Jerusalem is surrounded by armies, that would mark the true kairos—the appointed time of vengeance and fulfillment of all things (cf. Luke 21:22).

Chart: Kairos and the Appointed End in Scripture

Timeline of Fulfillment (AD 30–70)

• ~1400 BC: Deuteronomy 32 predicts judgment and atonement at a “near” kairos within a 40-year “perverse generation” (Deut. 31:29; 32:5, 35).[16]
• ~530 BC: Daniel 7:13-27; 9:24–27; 12:1–7 (LXX) foresee Messiah’s coming in vengeance at “the appointed time of the end” during a “three-and-a-half years” war within the timeframe of the Roman Empire (Dan. 12:2–3, 7).[17]
• ~200 BC–AD 68: DSS expect a 40-year messianic period (4Q558) and war against Rome/apostate Jews (1QM 1:3–6; 1QpHab 2:5–10).[18]
• AD 30: Christ’s death (“cut off,” Dan. 9:26) begins the 40-year transition.
• AD 67–70: Roman-Jewish War (three-and-a-half years) fulfills the appointed time–kairos (Dan. 12:7; Rev. 11:2–8, 18).[19]
• AD 70: Christ comes, Temple destruction, Church’s vindication as New Jerusalem (Rev. 21:2).[20] 

Where Daniel was told to seal his prophecy because the appointed time (kairos) was still far off (Dan. 12:4), John is told the exact opposite: “Do not seal up the words of the prophecy of this book, for the kairos is near.” This reinforces that the prophecy of Revelation is not disconnected from Daniel’s vision but its fulfillment.

Everyone agrees Revelation is John’s version of the Olivet Discourse, therefore, framing the same kairos of judgment. The war, vengeance, resurrection, and wedding motifs are drawn from Deuteronomy 32 and Daniel, culminating in the judgment of Jerusalem and vindication of the saints in AD 70.

This pattern teaches that the “end” was not a vague or open-ended future event. Rather, it was tethered to a kairos—a specific, prophetic, and covenantal moment in history. Moses saw it from afar. Daniel sealed it up. Jesus declared that the kairos had arrived in His generation (cf. Matt. 24:34).

To rightly interpret the eschatological “end,” one must account for this kairos thread stretching from Deuteronomy 32, through Daniel 9 and 12, to Luke 21 and Revelation. The judgment, vengeance, resurrection, and kingdom transfer were not disjointed. They were unified within the appointed time that culminated in AD 70.

This also undermines futurist claims of an always-pending “end.” If we track the logic and wording of the prophetic texts, there is a consistent storyline: God revealed an appointed time of judgment that climaxed with the destruction of Jerusalem and vindication of His people—just as foretold in the Song of Moses. 

Second Temple Jewish texts sometimes distinguished between preliminary turmoil and decisive signs, though less explicitly than Jesus’ clear division in Matthew 24:4–15. The concept of “messianic woes” or “birth pangs of the Messiah” (ḥevel ha-mashiach), found in later rabbinic texts (e.g., b. Shabbat 118a; b. Sanhedrin 98b), likely reflects earlier traditions.[21] These “birth pangs” included wars, famines, and social upheaval, seen as general precursors to the Messianic age, akin to Jesus’ “birth pains” (Matt. 24:4–8; ōdinōn). Texts like 1 Enoch 99:4–5, Jubilees 23:13–21, and Deuteronomy 32:20–25 describe escalating chaos—wars, moral decay, and natural disasters—as setting the stage for divine intervention, but not necessarily signaling its immediacy.[22]

More definitive signs, such as intense persecution, temple desolation, the Messiah’s appearance, and the resurrection, were often tied to Daniel’s timeline (Dan. 12:1–7, 11–12). The Qumran community (e.g., 1QpHab 2:5–10) expected a final “time of distress” and a “teacher of righteousness” to usher in the end, resembling Jesus’ “near signs” (Matt. 24:9–15), culminating in the Gog and Magog war against Rome and apostate Jerusalem (1QM 1:1–7) and covenantal curses (CD 3:7–8; Deut. 32:5, 20–29).[23]

Jesus opens the Olivet Discourse by describing events He terms “the beginning of birth pains” (Matt. 24:8; Greek ōdinōn, “pains” or “pangs”), emphasizing: “See that you are not alarmed, for this must take place, but the end is not yet” (v. 6). These birth pains, spanning AD 30 through the 60s, were significant but insufficient to indicate the end’s immediate arrival, serving as early warnings for the decisive signs to follow.

1). False Messiahs (Matt. 24:4–5)

False messiahs, claiming divine authority, deceived many (Matt. 24:4–5), fulfilling Jesus’ warning of preliminary “birth pains” that precede the end (Matt. 24:6). This sign aligns with Second Temple Jewish expectations, rooted in OT texts like Deuteronomy 13:1–5, which warns against false prophets performing signs to lead Israel into idolatry. Such prophets must be rejected if they promote a false messiah or God contrary to the Torah. Jesus, as the greater prophet foretold in Deuteronomy 18, performed greater miracles than Moses and fulfilled Daniel’s prophecy of the Messiah also being God and therefore “worshiped” by the nations (Dan. 7:14). This also aligning with Jewish views of the “Two Powers of Heaven.”  Unlike, false prophets, His doctrine was pure, fulfilling the Law and the Prophets by AD 70, as He correctly interpreted it (Luke 21:22, 32; Matt. 5:17–18; Matt. 5–7). The leadership and false messiahs leading up to the years of AD 70 twisted the law and prophets and made the temple and the cultus system an idol.

Second Temple literature, such as the Dead Sea Scrolls (CD 6:10–11) and 1 Enoch 99:4–5, interpreted these texts as foretelling deceivers exploiting eschatological hopes before the Messiah’s coming, aligning with Jesus’ prophecy.[24]Historical examples include Theudas (ca. AD 44–46), who promised miraculous deliverance but led followers to ruin (Acts 5:36); Judas of Galilee (AD 6), who incited rebellion against Roman taxation (Acts 5:37); and Simon Magus (ca. AD 30s), who captivated Samaritans with claims of divine power (Acts 8:9–11). Josephus records other “impostors” in the 60s, such as a false prophet luring crowds to the temple with promises of divine rescue.[25] These figures reflect the Jewish expectation of false prophets as a sign of the end, which Jesus situates within the “birth pains” leading to the decisive “near signs” fulfilled by AD 70.

2). Wars and Rumors of Wars (Matt. 24:6–7a)

Jesus’ prophecy of “wars and rumors of wars” (Matt. 24:6–7a) aligns with Second Temple Jewish expectations of escalating conflicts as precursors to the Messianic age. The War Scroll (1QM 1:1–7) from Qumran anticipates a climactic war against the “Kittim” (often identified with Rome), rooted in OT prophecies like Ezekiel 38–39 (Gog and Magog) and Daniel 2:31–44; 7:2–27 (successive empires culminating in God’s kingdom).[26] These texts foresaw minor wars and rumors of conflict as “birth pains” leading to the final eschatological battle.

The pre-AD 70 era was marked by widespread unrest, fulfilling Jesus’ warning. Notable examples include Jewish-Greek riots in Alexandria (AD 38–40), sparked by Caligula’s attempt to place his statue in the Jerusalem temple, leading to violent clashes.[27] In Judea, a Passover riot in Jerusalem (ca. AD 49) under procurator Cumanus resulted in thousands of deaths, escalating tensions.[28] The Zealot movement, gaining traction after Judas of Galilee’s revolt (AD 6, Acts 5:37), fueled rumors of rebellion against Roman rule, while reports of Roman military movements heightened fears of retaliation. Yet, Jesus urged calm: “See that you are not alarmed, for this must take place, but the end is not yet” (Matt. 24:6). These conflicts were preliminary signs, symptoms of a world under divine judgment, pointing to the Roman-Jewish War (AD 66–70). Jesus later describes this war as the moment when “armies surround Jerusalem” (Luke 21:20) and the “times of the Gentiles” when Rome would trample the city (Luke 21:24).

Second Temple literature, such as 4 Ezra 13:31–32 and 2 Baruch 27:1–15, reflects similar expectations of turmoil before the Messiah’s victory, reinforcing Jesus’ prophecy.[29] Historical figures like the Egyptian prophet (ca. AD 50s, Acts 21:38) and anonymous agitators promising divine deliverance exploited these hopes, inciting unrest.[30] These “wars and rumors of wars” were not the end but preparatory signs, culminating in the destruction of Jerusalem in AD 70, which Jesus frames as divine judgment and a precursor to His return (Matt. 24:30–31).

3). Famines and Pestilences (Matt. 24:7b)

Jesus’ prophecy of “famines and pestilences” (Matt. 24:7b; cf. Luke 21:11) reflects Second Temple Jewish expectations of divine judgments as covenant curses signaling the Messianic age. The Damascus Document (CD 1:14–17) and Pesher on Habakkuk (1QpHab 9:3–7) explicitly cite Deuteronomy 28:20–24, which details curses for covenant unfaithfulness, including famine, pestilence, and drought, as divine punishments preceding restoration.[31] Deuteronomy 32:23–25, the Song of Moses, further amplifies these curses, predicting “wasting famine,” “pestilence,” and “destruction” for Israel’s apostasy, which Second Temple texts interpreted as eschatological signs pointing to Messianic fulfillment. For example, the Dead Sea Scrolls’ 4QTestimonia (4Q175) quotes Deuteronomy 18:18–19 alongside Deuteronomy 33:8–11, linking the covenant curses to the expectation of a prophet like Moses who would usher in God’s judgment and redemption.[32]Similarly, 4QDeuteronomy^j (4Q37) preserves Deuteronomy 32:23–25, emphasizing covenant curses as precursors to divine intervention, aligning with Qumran’s expectation of a Messianic figure to restore Israel after judgment.[33] Second Temple literature, such as 2 Baruch 62:4–6, connects famine and pestilence to God’s judgment on Israel, anticipating a Messianic renewal following these tribulations.[34]

Historical records confirm these prophetic signs in the pre-AD 70 era. Acts 11:28 documents a widespread famine under Claudius (ca. AD 46–47), prompting relief efforts by the early church, as noted in Romans 15:25–28 and 1 Corinthians 16:1–5. Josephus records severe famines in Judea, particularly during the Roman siege of Jerusalem (AD 67–70), where starvation led to horrific conditions, including cannibalism.[35]  Pestilences, often linked to malnutrition and overcrowding, accompanied these famines, fulfilling Deuteronomy’s curses and Jesus’ “birth pains” (Luke 21:11, 20–24). The Qumran community’s Pesher on Habakkuk interprets such calamities as divine judgment on the “wicked” of Israel, signaling the imminent arrival of the Messianic age (1QpHab 9:3–7).[36] These famines and pestilences were not the final “end” but preparatory signs, culminating in the “near signs” of Jerusalem’s destruction in AD 70, which Jesus framed as divine judgment and a precursor to His return (Matt. 24:30–31; Luke 21:20–24).

4). Earthquakes (Matt. 24:7c)

Jesus’ prophecy of earthquakes as part of the “birth pains” (Matt. 24:7c; Luke 21:11) aligns with Second Temple Jewish expectations of cosmic upheavals signaling divine judgment and Messianic fulfillment. In the Old Testament, earthquakes often accompany God’s intervention or judgment, as seen in Isaiah 29:6 and Ezekiel 38:19–20, which describe seismic activity as part of eschatological turmoil. The Dead Sea Scrolls, particularly the Pesher on Nahum (4QpNah 3–4 i 5–6), interpret seismic imagery in Nahum 1:5–6 as divine judgment on the nations, anticipating the Messianic age.[37]Similarly, 1 Enoch 1:5–7 describes earthquakes and cosmic disturbances as signs of God’s wrath and the coming of the “Holy One,” reinforcing Jewish expectations of such events before the Messiah’s arrival.[38]

Historical records confirm seismic activity in the pre-AD 70 era, fulfilling Jesus’ prophecy. An earthquake in Philippi (ca. AD 50s) freed Paul and Silas from prison, demonstrating divine intervention (Acts 16:26). Josephus records significant earthquakes in Judea during the 60s, including one in AD 68 that struck Jerusalem and its environs, intensifying fears of divine judgment amid the Roman-Jewish War.[39] Tacitus also notes seismic disturbances in the Mediterranean region during this period, such as in Crete and Asia Minor.[40]  These events, while not uncommon in the seismically active eastern Mediterranean, were interpreted by Jews and early Christians as signs of God’s impending judgment, as R.T. France notes, viewing them as “typical first-century phenomena” amplified by their eschatological significance in Jesus’ discourse.[41] Craig S. Keener further argues that earthquakes in the New Testament often symbolize divine presence or judgment, aligning with OT and Jewish apocalyptic traditions.[42]

These earthquakes, as part of the “birth pains,” were not the final “end” but preparatory signs pointing to the “near signs” of Jerusalem’s destruction in AD 70 (Luke 21:20–24). Jesus frames these events as covenant judgments, fulfilling Deuteronomy’s curses and culminating in His return (Matt. 24:30–31), a perspective echoed in the Qumran community’s expectation of cosmic upheaval ushering in the Messianic kingdom (War Scroll (1QM) 1:11–12).[43]

Contemporary Misuse of Birth Pain Signs

Contemporary Evangelicals and self-acclaimed “prophecy experts” often misapply Jesus’ “birth pains” signs—false messiahs, wars, famines, pestilences, and earthquakes (Matt. 24:4–7; Luke 21:11)—to modern events, claiming they signal an imminent rapture or the end of the age. Dispensationalist teachers like John MacArthur, David Jeremiah, and Jack Hibbs frequently cite global conflicts (e.g., the Russia-Ukraine war since 2022, Israel-Iran tensions, or Middle East conflicts), pandemics (e.g., COVID-19 in 2020–2022), natural disasters (e.g., the 2010 Haiti earthquake or 2023 Turkey-Syria earthquakes), and religious movements (e.g., New Age groups or cults like the Branch Davidians) as evidence of an approaching apocalypse. For example, MacArthur’s The Second Coming links modern wars and natural disasters to Matthew 24, suggesting they indicate the “last days,” while Jeremiah’s The Book of Signs frames global pandemics and geopolitical unrest as fulfillments of these prophecies.[44] Similarly, Hibbs has cited COVID-19 and recent Middle Eastern conflicts as signs of an imminent rapture, urging believers to prepare for the end.[45]

This approach disregards Jesus’ explicit warning that these “birth pains” are not signs of the end: “See that you are not alarmed, for this must take place, but the end is not yet” (Matt. 24:6). The Greek term genea in Matthew 24:34, meaning “generation,” underscores that Jesus expected these signs to be fulfilled within the lifetime of His hearers, pointing to the AD 30–70 period culminating in Jerusalem’s destruction. Second Temple Jewish expectations, as seen in texts like the Dead Sea Scrolls (War Scroll 1QM 1:1–7) and 1 Enoch 99:4–5, anticipated such signs (wars, famines, earthquakes) as precursors to Messianic judgment within a specific historical framework, not as open-ended prophecies for distant future generations.[46] The historical record confirms this: false messiahs like Theudas (Acts 5:36), wars like the Jewish-Greek riots in Alexandria (AD 38–40), famines under Claudius (Acts 11:28), and earthquakes in Judea all occurred before AD 70, fulfilling Jesus’ prophecy within the first-century context.

The dispensationalist misapplication stems from a hermeneutical error: ignoring the historical and literary context of Matthew 24 in favor of a futurist eschatology that decouples these signs from their first-century fulfillment. Scholars like N.T. Wright and R.T. France argue that Jesus’ Olivet Discourse primarily addresses the destruction of Jerusalem in AD 70 as a divine judgment, not a distant end-time scenario.[47] By projecting these signs onto modern events, “prophecy experts” sensationalize global crises, fostering fear rather than the calm Jesus urged (Matt. 24:6). For instance, Hal Lindsey’s The Late Great Planet Earth (1970) and Tim LaHaye’s Left Behind series popularized this approach, linking Cold War tensions and later global events to Matthew 24, despite the text’s focus on the “abomination of desolation” (Matt. 24:15; cf. Dan. 9:27) fulfilled in the Roman siege.[48]

This misreading also fails to account for Deuteronomy 32:20–25, which portrays wars, famines, and pestilences as covenant curses upon Israel for its unfaithfulness—judgments that Jesus said would befall that generation (Luke 21:20–24). It further overlooks that Jesus identified his own contemporaries as the “perverse generation” destined to witness his coming in judgment and vengeance (Deut. 32:5, 20, 35–43; cf. Matt. 17:17; Luke 21:27–32). Likewise, the Qumran community’s Pesher on Habakkuk (1QpHab 9:3–7) interpreted similar historical calamities as divine judgments within their own time, not as recurring signs meant to forecast distant end-times.[49]

Moreover, contemporary misuses often exploit the universal nature of these signs—wars, disasters, and false teachers are perennial—to create urgency and sell books or media, ignoring Jesus’ emphasis on their limited, pre-AD 70 scope. For example, claims that COVID-19 fulfilled Luke 21:11’s “pestilences” disregard the first-century context of diseases during Claudius’s reign and the Jerusalem siege. By contrast, a faithful reading of Matthew 24:4–7 recognizes these as preparatory signs leading to the “times of the Gentiles” (Luke 21:24), fulfilled between AD 67–70 and within Jesus’ predicted “this generation” (Luke 21:32). Rather than fueling speculative end-time predictions and expecting to fly off the earth at any moment, this understanding calls believers today to cultivate enduring faith, engage meaningfully in culture and politics, and develop long-term strategies to confront the ideological and spiritual enemies of Christianity—such as Islam, Talmudic Judaism/Zionism, Marxism, and Globalism.

Signs of the Near End: The Intensifying Crisis

Jesus transitions to signs that signal the end’s nearness (Matt. 24:9–15), intensifying from the mid-50s to early 60s and culminating in Jerusalem’s destruction in AD 70, fulfilling Daniel’s “end,” “appointed time of the end,” or “hour of the end” Daniel 9:24-27; 12:4 (LXX, hōra tou telous). These signs—persecution, betrayal, false prophets, gospel proclamation, and the abomination of desolation—prompted NT writers to declare Christ’s coming and the end of the Old Covenant age as genuinely imminent (e.g., Heb. 10:37; 1 Pet. 4:7; 1 John 2:18; Rev. 1:1, 3—22:6-7, 10, 20). Far from promoting a vague, perpetually “hope delayed” (Prov. 13:12) carrot and stick “always near” eschatology that futurism’s unfulfilled expectations have sustained for two millennia, the NT writers’ proclamations were grounded in the concrete fulfillment of Jesus’ signs, confirming Jesus’ coming in the AD 70 judgment as the true and final close of the Old Covenant age.

1). Persecution and Martyrdom (Matt. 24:9)

Persecution (Matt. 24:9; thlipsis, tribulation) escalated with Stephen’s martyrdom (AD 34–36; Acts 7–8), James’ execution (AD 44; Acts 12:1–2), Paul’s arrests (AD 50s–60s; Acts 16:22–24), and James the Just’s martyrdom (AD 62), who declared the Son of Man’s coming was “about to” take place.[50] The Neronian persecution (AD 64–66) fulfilled “hated by all nations.”[51]

Argument: Daniel, Matthew 10 and Matthew 24 Describe One End and AD 70 Coming

The unity of Jesus’ teachings in Matthew 10:17–23 and Matthew 24:4–15, rooted in Daniel’s prophecies, supports the AD 70 fulfillment. The following chart illustrates the parallels between these passages, showing how Daniel provides the Old Testament context for the signs and persecutions before Christ’s coming in AD 70.

Parallels Between Matthew 10:17–23, the Olivet Discourse, and Daniel

Major Premise: Daniel 2:44, 7:13–27, 9:24–27, and 12:1–7 prophesy a singular end and coming of Christ upon the clouds during the Roman Empire, preceded by persecution and the kingdom’s establishment, fulfilled by the time of the end.

Minor Premise: Matthew 10:17–23 and Matthew 24:3–15 draw on Daniel, describing the same events to be fulfilled within the disciples’ lifetime and thus emphasizing Christ’s coming at the “end” of the Old Covenant age in AD 70 (Matt. 10:22–23; 24:3–34).

Conclusion: Matthew 10:17–23 and Matthew 24:3–15 refer to the AD 70 second coming of Christ in judgment to bring an end to the Old Covenant age, not a future event, confirmed by NT imminence texts and historical fulfillment.

This chart and argument, synthesizing Jesus’ teachings with Daniel’s prophecies, underscore a unified eschatological framework: one coming, one judgment, one “end” fulfilled within the disciples’ lifetime. Jesus’ promise in Matthew 10:23—that the disciples would not exhaust Israel’s cities of refuge before the Son of Man’s coming—ties directly to the persecution and gospel proclamation detailed in both passages. As B.M. Metzger notes, the Greek of Matthew 10:23 suggests that Jesus assured His disciples that as they preached the gospel, He would provide ongoing refuge within Israel until the end of the Old Covenant age, a promise fulfilled as Christians finally fled to Pella during Jerusalem’s siege.[54]

2). Betrayal and National Rebellion (Matt. 24:10)

Betrayal and rebellion (Matt. 24:10) primarily refer to national divisions within Israel, anticipating the Jewish revolt coming over the horizon in the events of (AD 66–70), rather than widespread Christian apostasy, though Christians faced temptation to join emerging factions. The Greek skandalizō (“fall away”) and paradidōmi (“betray”) suggest societal breakdown, as Jews turned against each other and Christians were ostracized for refusing to join the revolt. Josephus documents factionalism between Zealots, Sicarii, and moderates in the 50s–60s, with the Sicarii assassinating leaders as early as AD 54.[55]  Tacitus notes “mutual hatreds” among Jewish groups.[56] Christians faced pressure to align with these factions, as seen in Hebrews 10:25–26’s warning against “forsaking the assembly” (ca. AD 60–65), possibly reflecting temptation to join Zealots. This parallels 2 Thessalonians 2:3’s apostasia (rebellion), which F.F. Bruce interprets as the Jewish revolt, with the “restrainer” removed in AD 66, fulfilling Daniel 9:27’s desolation. Bruce writes:

“The ‘rebellion’ (apostasia) here is not so much a defection from faith as a political revolt, the kind of uprising which was characteristic of Jewish resistance to Roman rule in the period leading up to A.D. 66–70. The term could well describe the Jewish War, which culminated in the destruction of Jerusalem and the temple.”[57]

3). False Prophets (Matt. 24:11)

Jesus warned that “many false prophets will arise and lead many astray” (Matt. 24:11), a prediction fulfilled within the apostolic generation. Judaizers (Gal. 1:6–7; 2 Cor. 11:13) and antichrists (1 John 2:18) emerged promoting law-based salvation. Their deception prompted the NT writers to proclaim it was “the last hour” and that Christ’s coming in judgment was “about to” occur (1 John 2:17–18; 2 Tim. 4:1, YLT).

This warning aligns with expectations in Second Temple literature, which anticipated a rise in deceptive figures prior to divine intervention. The Damascus Document (CD 6:10–11) warns of leaders who misinterpret the law and lead others astray—a theme mirrored in Jesus’ rebuke of scribes and Pharisees who “shut the kingdom of heaven in people’s faces” (Matt. 23:13).[58] The Dead Sea Scrolls’ 1QpHab 2:1–10 identifies false teachers within Israel who pervert the law for personal gain, paralleling Paul’s description of deceitful workers masquerading as apostles of Christ (2 Cor. 11:13–15).[59]

These texts reflect a broader Qumran worldview that understood false prophecy as a covenantal threat warranting divine judgment. The Community Rule (1QS 5:20–6:1) excluded those who “speak in rebellion against the commandments of God,” showing an early expectation that eschatological deception would arise from within Israel before the Day of the Lord.[60]

In the NT, such figures were not merely theological aberrants—they were eschatological signs. Hymenaeus and Philetus (2 Tim. 2:17–18) falsely claimed that the resurrection had already occurred, a distortion which Paul saw as dangerous because it undermined true eschatological hope coming in AD 70. Their error, far from being an isolated heresy, was a fulfillment of Jesus’ prophecy about those who would distort the timing of the end.

Thus, both Jesus and the apostles framed these false prophets as harbingers of covenantal judgment and as clear indicators that the end of the age was near (cf. 2 Tim. 4:1 YLT). Their emergence prior to AD 70 confirms the coherence between Jesus’ Olivet Discourse, Second Temple Jewish expectations, and apostolic eschatology.

4). Gospel Proclamation to All Nations (Matt. 24:14)

The gospel’s proclamation (Matt. 24:14; oikoumenē, Roman world) was fulfilled by AD 62, as Paul declared it “proclaimed in all creation” (Col. 1:23; ekērychthē, aorist) and “to all nations” (Rom. 16:26; ethnē). Acts 1:8 functions as an outline for Acts in which chapters 2–28 traces its spread to the ends of the Roman Empire. The following charts illustrate this, aligning Matthew 24:14 with Acts 1:8.

Great Commission Fulfillment

 Acts 1:8 Commission Fulfillment and Outpouring of Holy Spirit on Each Group

These charts demonstrate the fulfillment of Jesus’ gospel mandate within the Roman oikoumenē, confirmed by the Spirit’s outpouring. The Greek terms—oikoumenē (Roman world, Luke 2:1), ethnē (people groups, Acts 10:35), and gē(land/region, Luke 21:23)—reflect a first-century scope. By AD 62, the gospel had reached the “ends of the known world,” fulfilling the Great Commission (Matt. 28:19–20; Acts 1:8) within “this generation” (Matt. 24:34).

Some early church leaders understood the commission of Matthew 24:14 being fulfilled by AD 70: 

Origen (c. 185–254 AD):  “And the gospel of the kingdom of God has been preached in all the world, as a testimony to all the Gentiles, and this too has been fulfilled, as the apostles went forth into all the world.”[61]

Eusebius of Caesarea (c. 263–339 AD):  “Thus, under a celestial commission, and through the divine favor, the doctrine of the Saviour, like the rays of the sun, quickly irradiated the whole world. And straightway, in accordance with the divine Scriptures, the voice of its inspired evangelists and apostles went forth through all the earth, and their words to the ends of the world [Psalm 19:4, cf. Romans 10:18].”[62]

John Chrysostom (c. 347–407 AD):  “And what is more, the gospel was preached in all the world before the fall of Jerusalem, as the apostles went forth and proclaimed it to all nations, and this was fulfilled as Christ said, ‘This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come’ [Matthew 24:14].”[63]

Argument: The Great Commission and Christ’s Coming in AD 70

Major Premise: If the Great Commission of Matthew 24:14 and Acts 1:8, and the coming of Christ in Matthew 24:30 and Acts 1:11, are the same events (as most futurists correctly interpret using the analogy of faith), their fulfillment is unified.

Minor Premise: And if Matthew 24:14 was fulfilled by AD 62 (Rom. 10:18; Col. 1:23; Acts 28:14–31), and Matthew 24:30 was fulfilled in AD 70, within “this generation” (Matt. 24:34) (as partial preterists correctly interpret seeking to honor the analogy of faith and “this generation”).

Conclusion: Then Acts 1:8 and Acts 1:11 (along with Matt. 24:14-30) were fulfilled in AD 70, with the gospel reaching the Roman world and Christ returning in judgment (as full preterists seek to completely honor the analogy of faith, and Jesus’ use of “this generation”).

Challenges: MacArthur calls Paul’s claims hyperbolic, labeling kēryssō (Col. 1:23) as “prophetic.”[64] Riddlebarger and Hoekema view it as partial, suggesting a future global mission must be fulfilled before Christ comes.[65]

Response: The aorist (ekērychthē, Col. 1:23; exēlthen, Rom. 10:18) denotes completed action, and oikoumenēand gēconfirm a Roman scope, fulfilled by AD 62 (Acts 28:14–31).

5). Abomination of Desolation (Matt. 24:15)

The “abomination of desolation” (Matt. 24:15; bdelygma tēs eremōseōs) was fulfilled when Roman armies surrounded Jerusalem, as described in Luke’s parallel account (AD 66–70; Luke 21:20, 24), prompting Christians to flee to Pella. Consequently, the “holy place” here most likely refers to the holy land (2 Macc. 1:7), as the Roman presence in the holy land was an “abomination” to the Jews, leading to Jerusalem’s “desolation” in AD 70.[66] The Dead Sea Scrolls, particularly the War Scroll (1QM) and the Melchizedek Scroll (11QMelch), provide crucial context for understanding this event as the culmination of the eschatological war anticipated in Second Temple Judaism, aligning with the New Testament’s depiction of the end of the Old Covenant age.[67]

The “End” of the Old Covenant Age War 

Jesus’ reference to the “abomination of desolation” in Matthew 24:15 and Luke 21:20 connects directly to the eschatological war described in Daniel 9:24–27, Isaiah 2–3, and Ezekiel 38–39, which Second Temple Jewish texts, including the Dead Sea Scrolls, interpreted as a final conflict between God’s people (the children of light) and their enemies (Romans and apostate Jerusalem). This war, termed “Armageddon” or “Gog and Magog” in Revelation, was expected to occur “shortly” (Rev. 1:1, 3) in the events of AD 67–70. The Dead Sea Scrolls, particularly the War Scroll (1QM), reflect a similar expectation of an imminent eschatological battle, often interpreted as a conflict involving Rome and apostate elements within Judaism, culminating within the first-century generation.[68]

The War Scroll (1QM) outlines a cosmic and eschatological conflict between the “Sons of Light” (the Qumran community) and the “Sons of Darkness,” identified as the “Kittim” (often understood as Romans) and apostate Jews who collaborated with foreign powers. This aligns with the New Testament’s portrayal of the Roman-Jewish War (AD 67–70) as the fulfillment of Daniel’s prophecy, where Rome destroys Jerusalem and the temple. Scholars such as John J. Collins note that the War Scroll’s depiction of the Kittim as a dominant Gentile power reflects Second Temple expectations of a climactic war involving Rome, paralleling the “armies” surrounding Jerusalem in Luke 21:20.[69] Similarly, the Melchizedek Scroll (11QMelch) anticipates the arrival of a messianic figure in the tenth jubilee to bring judgment and redemption, aligning with Jesus’ ministry and the subsequent judgment on Jerusalem in AD 70.[70]

In Matthew 24 and Luke 21, Jesus interprets Daniel’s prophecy as fulfilled in the Roman siege, while Revelation’s “the war” (Rev. 11:7; 16:14; 19:19; 20:8) echoes the War Scroll’s imagery of a final battle involving demonic forces and earthly powers. I agree with G.K. Beale arguing that Revelation’s war motif recapitulates Daniel’s prophecies, with the “three-and-a-half years” of tribulation (Rev. 11:2; Dan. 12:7).[71]  Except I do not spiritualize this period but see it fulfilled between AD 67-70. The Dead Sea Scrolls’ expectation of a priestly messiah and a final war against the Kittim (Rome) thus parallels the New Testament’s portrayal of Christ’s coming in judgment against apostate Jerusalem by means of the Romans.

a). Isaiah 2–3

Isaiah 2–4 predicts Jerusalem’s “last days” and “Day of the Lord,” where the “mighty” would “fall by the sword” in “the war” (Isa. 2:1–3:25). During this war, men flee to caves and holes in the ground, and God comes in “majesty,” shaking Jerusalem’s “earth/land” or kingdom (Isa. 2:10–19). The War Scroll (1QM) similarly describes a cosmic shaking and divine judgment, with the “Sons of Light” prevailing over their enemies in a battle that mirrors the “Day of the Lord” in Isaiah (1QM I, 10–11).[72] This imagery is echoed in Jesus’ prophecy in Luke 23:28–30, where he warns the “daughters of Jerusalem” of coming judgment, citing Isaiah 2:19: “Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’”

Scholars like Craig A. Evans highlight that Jesus’ use of Isaiah 2–3 in Luke 23 connects the Roman-Jewish War to the “last days” judgment, fulfilling the expectations of Second Temple texts like the War Scroll, which anticipated divine intervention against corrupt Jerusalem.[73] The Dead Sea Scrolls’ emphasis on a final war against apostate Israel and foreign oppressors thus provides a backdrop for Jesus’ prediction of Jerusalem’s desolation in AD 70.

Furthermore, Isaiah 4:4 states that through this “war” and “Day of the Lord,” God would purify the remnant in Jerusalem from the corporate guilt and defilement of her “bloodguilt” by a “spirit of judgment and a spirit of burning.” This bloodguilt refers to the sins of apostate Jerusalem, particularly the shedding of innocent blood (e.g., the prophets, Matt. 23:31–37). The remnant, identified in the New Testament as the faithful Christians who fled to Pella is preserved through this judgment.[74] This theme of bloodguilt is central to Jesus’ teaching in Matthew 23:31–39, where he declares that Jerusalem’s judgment for shedding the blood of the prophets would occur in “this generation,” leaving their “house” (temple) desolate in AD 70. The War Scroll’s depiction of a purified remnant emerging from the eschatological war (1QM XIV, 7–8) parallels the New Testament’s portrayal of the Christian remnant spared from Jerusalem’s destruction.[75]

Dispensationalists like Thomas Ice concede that Luke 21:20–24, Luke 23:28–30, and Matthew 23:31–38 were fulfilled in AD 70, yet fail to connect these events to Isaiah’s “last days” war or to Daniel’s prophecies. This oversight undermines their futurist framework, as the Dead Sea Scrolls and New Testament consistently point to AD 70 as the fulfillment of the eschatological war.

Major Premise: The “last days” war and “Day of the Lord” in Isaiah 2–4, causing men to hide in caves from Christ’s majestic presence, is the war of Armageddon or Gog and Magog, linked to the Second Coming.

Minor Premise: Jesus and many commentators identify the hiding in caves as fulfilled in the AD 70 judgment.

Conclusion: The “war” and “Day of the Lord” causing men to flee to caves was Armageddon or Gog and Magog fulfilled in the events of AD 67–70, aligning with the expectations in the Dead Sea Scrolls and Second Temple literature.

b). Daniel 9:24–27 – Jesus Interprets Daniel’s Three-and-a-Half-Years War

There is a conservative scholarly consensus that Daniel 2, 7, 9, and 12 employ recapitulation, describing the same eschatological events differently while adding additional information. The Melchizedek Scroll (11QMelch) interprets Daniel’s seventy weeks as ten jubilee periods (490 years), culminating in the arrival of a messianic figure to bring judgment and redemption (11QMelch II, 2–15).[76] This aligns with Jesus’ announcement in Luke 4:18–21 that he fulfills the eschatological jubilee of Isaiah 61, initiating the final seven years of Daniel 9.

In Daniel 7:13–27, the Messiah, described as “one like the Son of Man,” comes during the fourth world power (Rome) to establish an eternal kingdom. The Old Greek Septuagint (OG LXX) portrays the Son of Man coming “as the Ancient of Days” (Dan. 7:13–14), a motif John adopts in Revelation 1:7–17, depicting Christ’s coming in AD 70. Daniel 9:26–27 describes the Messiah’s cutting off, followed by the “people of the prince” (Romans) destroying Jerusalem and the sanctuary, fulfilling the “abomination of desolation.” The War Scroll (1QM) similarly anticipates a messianic victory over the Kittim, interpreted by scholars like Géza Vermes as a reference to Rome.[77]

Jesus’ ministry (ca. AD 27–30) fulfills the first half of Daniel’s final seven years, ending with his crucifixion (“cut off”). The subsequent “already and not yet” transition period (AD 30–70) climaxes in the last three-and-a-half years (AD 67–70), when Rome desolates Jerusalem. The War Scroll’s depiction of a forty-year war cycle (1QM I, 12) mirrors this timeline, with the final battle against the Kittim occurring in the eschatological “end of days.”[78] Jesus’ reference to the “abomination of desolation” in Matthew 24:15 and Luke 21:20 directly ties Daniel’s prophecy to the Roman siege, supported by the War Scroll’s expectation of a climactic war against Rome and apostate Jews.

c). Daniel 12:1–7, 11 – The Three-and-a-Half-Years War & Complete Shattering

Daniel 12:7 describes a “time, times, and half a time” (3½ years) when the “power of the holy people” is shattered, corresponding to the war in Daniel 9:26. The War Scroll (1QM II, 6–9) similarly envisions a three-and-a-half-year period of tribulation, culminating in divine victory over the Kittim.[79] Jesus connects this period to the “times of the Gentiles” in Luke 21:24, fulfilled in the Roman trampling of Jerusalem (AD 67–70). The Melchizedek Scroll further ties Daniel’s timeline to the liberation of God’s people and judgment on their enemies, interpreted by scholars like Florentino García Martínez as a first-century expectation.[80]

The New Testament’s Olivet Discourse (Matt. 24; Luke 21) and Revelation 11:1–8 align with these expectations, depicting the Roman-Jewish War as the fulfillment of Daniel’s prophecies. The “1,290 days” and “1,335 days” in Daniel 12:11–12 likely refer to the duration of the siege and its aftermath, paralleling the War Scroll’s detailed battle chronology (1QM XV–XIX).[81]

d). Revelation 11:1–8

Revelation 11:1–2 describes the temple’s Most Holy Place being measured (symbolizing the protection of new covenant Christian worshipers) while the outer court is trampled by Gentiles for “forty-two months” (3½ years), echoing Luke 21:24’s “times of the Gentiles.” G.K. Beale notes that this period recapitulates Daniel 9:27 and 12:7, identifying it as the same eschatological event, though he spiritualizes the timeframe to extend over thousands of years.[82] In contrast, Kenneth Gentry’s partial preterist view correctly identifies this period as AD 67–70, aligning with the War Scroll’s expectation of a final battle against the Kittim.[83] The author agrees with Beale that the “three-and-a-half years” in Daniel 9:24–27, Daniel 12:7, and Revelation 11:1–2 refer to the same eschatological war, but follows Gentry in placing its fulfillment in the historical events of AD 67–70, consistent with the Full Preterist synthesis. The War Scroll’s depiction of the temple’s sanctity amidst war (1QM VII, 4–6) parallels Revelation’s imagery, with the Qumran community expecting divine protection for the faithful remnant, akin to the Christians’ flight to Pella.[84]

Major Premise: The “three-and-a-half years” war of Daniel 9:24–27 is the eschatological war described in Daniel 12:4–7, Revelation 11:1–8, and other passages, culminating in Christ’s “soon” second coming event (Beale).[85]

Minor Premise: This war in Revelation 11:1–8 and Luke 21:24–32 was fulfilled in AD 67–70 at Christ’s “soon” coming in AD 70 (Gentry).[86]

Conclusion: The “three-and-a-half years” war of Daniel, Revelation, being the “times of the Gentiles” (Luke 21:24) was fulfilled in AD 67–70, with Christ’s “soon” second coming occurring in AD 70 (Sullivan).

e). Revelation 16

Revelation 16:14–16 describes the gathering for “the war” at “Armageddon,” aimed at judging “Babylon” (Jerusalem, Rev. 11:8). The War Scroll’s cosmic battle imagery, involving angelic hosts and demonic forces (1QM XII, 8–9), parallels Revelation’s demonic spirits gathering kings for battle.[87] Scholars like Richard Bauckham argue that Revelation 16 draws on Ezekiel 38–39 and Second Temple expectations of a final war, with Jerusalem as the focal point.[88] The Dead Sea Scrolls’ emphasis on a divine judgment against apostate Israel aligns with Revelation’s portrayal of Jerusalem’s destruction for her bloodguilt (Rev. 16:19; 17:6).

The imagery of islands fleeing and mountains vanishing (Rev. 16:20) echoes Isaiah 2:10–19 and the War Scroll’s description of cosmic upheaval (1QM I, 11), reinforcing the AD 70 fulfillment.[89]  Jesus’ coming “like a thief” (Rev. 16:15) connects to Matthew 24:43, indicating an imminent judgment within “this generation.”

f). Revelation 19

Revelation 19:19 depicts “the war” against Christ and his army, targeting Jerusalem (Babylon). The War Scroll’s portrayal of a messianic leader defeating the Kittim (1QM XI, 8–12) parallels Christ’s victory in Revelation 19:11–21.[90] I should note that many liberals like Bart Ehrman and futurists misinterpret “Babylon” the “Great City” as Rome instead of Jerusalem where its designation first begins in Revelation 11:8 as the “Great City” “where the Lord was crucified.”  The Dead Sea Scrolls’ expectation of a priestly messiah aligns with Revelation’s depiction of Christ as the divine warrior, fulfilling Daniel 7:13–14. The imagery of birds feasting on the flesh of God’s enemies (Rev. 19:21) echoes Ezekiel 39:17–20 and Matthew 24:28, further tying Revelation to AD 70 and an imminent eschatology found Second Temple eschatology.

g). Revelation 20:8

The Gog and Magog battle in Revelation 20:8 recapitulates the war of Revelation 16–19, drawing on Ezekiel 38–39. The War Scroll’s depiction of a final battle against the “nations” (1QM I, 4–6) parallels Revelation’s gathering of nations against the “camp of the saints” (the Church).[91]  Scholars like James L. Kugel suggest that Second Temple texts used Gog and Magog as a symbol for eschatological enemies, often linked to Rome.[92] The “land” (ge) in Revelation 20:8 refers to Palestine, consistent with the War Scroll’s localized battle setting.

The view that Gog and Magog was initially or partially fulfilled in Esther’s time (Gary DeMar) or under Antiochus Epiphanes (William Hendriksen) supports a typological interpretation, with John applying this imagery to the Roman-Jewish War.[93] The War Scroll’s use of ancient weaponry (1QM VI, 1–3) aligns with Ezekiel 39:9 and Revelation’s symbolic language, fitting the AD 67–70 context better than modern warfare scenarios.[94]

The vindication of the martyrs in Revelation 20, occurring “shortly” or in a “little while” at Christ’s “soon” coming to avenge and repay (Rev. 1:1; 6;10-11; 22:7-12), aligns with the War Scroll’s expectation of divine judgment on behalf of the faithful (1QM XI, 13–15).[95] Jesus’ promise in Matthew 23:36 and Revelation 6:10–11 that the martyrs’ blood would be avenged within “this generation” or a “very little while” connects to the Dead Sea Scrolls’ hope for eschatological justice. The imprecatory prayers of the saints (Rev. 6:10-11; 8:1–8) mirror the War Scroll’s calls for divine vengeance (1QM XIII, 12), culminating in Jerusalem’s judgment in AD 70.[96]

Here is a list of early writers that understood the abomination of desolation and or “the end” of Daniel 9:24-27 was referring to AD 70:

Josephus (c. 37 BC-100 AD):  “And these misfortunes our nation did in fact come to, by the madness of some of every rank whatsoever, and by God’s just judgment upon them for their sins; for the prophecy of Daniel was fulfilled, when he said, that upon the destruction of the city and sanctuary, the end should come with a flood, and unto the end of the war desolations are determined; for the Romans did desolate our country, and destroyed the city of Jerusalem, and the holy house therein, in the very same manner as Daniel had foretold.”[97] 

Epistle of Barnabas (c. 75–130 AD) Teaching: “Moreover, concerning the temple, I will tell you, how these wretched men, being led astray, set their hope on the building, and not on their God who made them, as being a house of God… For it is written, ‘And it shall come to pass, when the week is being fulfilled, the temple of God shall be built gloriously in the name of the Lord.’ I find, then, that there is a temple. How, then, shall it be built in the name of the Lord? Learn ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands… Behold, therefore, what is written: ‘Behold, the days come, saith the Lord, and I will make a new covenant with the house of Israel and the house of Judah’ [Jer. 31:31].”[98]

Justin Martyr (c. 100–165 AD): “And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation [shall be brought] into the temple: even unto the consummation of the timeshall the desolation be complete. Now what is the consummation of the time, but that which is at the end of the world? But we have already shown that these things have been fulfilled, for the temple is desolate, and the sacrifices have ceased, as you yourself know.”[99]

Justin Martyr, writing in Greek in Dialogue with Trypho, engages a Jewish opponent familiar with the Septuagint (LXX), including Daniel 9:27, which forms the backdrop for his discussion of the temple’s destruction in 70 AD. In Dialogue (Ch. 32), Justin uses the Greek term aiōn (αἰών, age) in the phrase ἡ συντέλεια τοῦ αἰῶνος (sunteleia tou aiōnos, end of the age) when stating, “Now what is the consummation of the time, but that which is at the end of the world? But we have already shown that these things have been fulfilled, for the temple is desolate, and the sacrifices have ceased.” This phrase mirrors Matthew 24:3, where the disciples ask about the sunteleia tou aiōnos (end of the age), and echoes the sunteleia (consummation) in Daniel 9:27 (LXX), which Justin ties to the “abomination of desolation” fulfilled in 70 AD.  His use of aiōn and telos (end) in Dialogue (Ch. 47), where he declares that Christ’s covenant “has put an end to the previous one,” further aligns with Matthew 24:14.  By emphasizing the historical fulfillment of the temple’s desolation and the new covenant’s establishment, Justin clearly identifies the “end of the age” as the termination of the Old Covenant age in 70 AD, not the end of world history.

Tertullian (c. 160–220 AD): “For Daniel says, ‘And one week will make a covenant with many, and in the midst of the week sacrifice and drink-offering shall be taken away;’ and that the ‘abomination of desolation shall be brought into the temple,’ and that ‘unto the end the desolation shall continue.’ These things, I say, have been fulfilled; for when the city was taken by the Romans, the temple was destroyed, and the sacrifices were taken away.”[100]

Origen (c. 185–254 AD): “And so when we see ‘the abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place, then let those who are in Judea flee to the mountains… For these things came to pass when the Romans, having taken Jerusalem, set up their own standards in the temple, and the prophecy was fulfilled.”[101]

Eusebius of Caesarea (c. 263–339 AD): “Thus were the things fulfilled which had been foretold by the prophets and by our Lord Jesus Christ Himself… when the abomination of desolation, spoken of by Daniel the prophet, stood in the holy place, whoso readeth let him understand, and the city and the temple were overthrown together by the Romans.”[102]

John Chrysostom (c. 347–407 AD): “For this it seems to me that the abomination of desolation means the army by which the holy city of Jerusalem was made desolate… For the war and the miseries of the Jews, which came to pass not long after, fulfilled these things.”[103]

Timeline of Signs (AD 30–70)

The Abomination of Desolation and the Resurrection

In Daniel 12:11–13, Daniel is told he will be raised at the “end” of the “days,” referring to the three-and-a-half-year period of the abomination of desolation. This reinforces the connection between the resurrection and the war and tribulation from AD 67–70, as outlined in Daniel 12:1–7. The “appointed time of the end” or “end of the age,” which the disciples asked about and Jesus addressed (Matt. 24:3, 13–14; Luke 21:8, 20, 24), corresponds to the “end” or “appointed time of the end” in Daniel 9:26–27 (LXX) and Daniel 12:1–4 (LXX). The fulfillment of this “near” end, marked by the abomination of desolation, was the climactic event that ushered in Christ’s second coming and the resurrection at the close of the Old Covenant age in AD 70.

The Signs Created Real NT Imminence Pointing to AD 70

The New Testament epistles (AD 50–66) connect the signs of Matthew 24:9–15—persecution, rebellion, false prophets, gospel proclamation, and the abomination of desolation—to the imminent expectation of Christ’s coming, fulfilled in AD 70 with Jerusalem’s destruction, marking the end of the old covenant age. Below, key epistles are analyzed, including 1 and 2 Thessalonians, where implied nearness ties to these signs, establishing a cause-and-effect relationship. 

1 Thessalonians (ca. AD 50–51): Paul notes persecution by Jews (1 Thess. 2:14–16), aligning with Matthew 24:9’s “hated by all nations” (ethnē), seen in Thessalonian riots (Acts 17:5–9). “We who are alive” (4:15–17) and “the day of the Lord” (5:2–4) imply imminent parousia, with persecution signaling the coming “wrath” and “end” (2:16) fulfilled in AD 70.[104] 

2 Thessalonians (ca. AD 51–52): The Thessalonians were already experiencing false prophets Jesus warned about who were teaching that Christ’s coming had “already” been fulfilled (2 Thess. 2:1-2).  The “rebellion” (apostasia, 2 Thess. 2:3–8) prefigures the Jewish revolt, with the “man of lawlessness” (possibly Phannias)[105] and “restrainer” (possibly Ananus)[106] as figures that were “now” alive when Paul’s wrote (2 Thess. 2:7). This with the coming “relief” (anapausis, 1:7) for the first century Thessalonians at Christ’s coming to bring trouble upon their Jewish persecutors and countrymen (1:5–10; Acts 17) all point to a first century fulfillment in AD 70.  

1 Corinthians (ca. AD 55–56): “Present distress” (thlipsis, 7:26; Acts 18:12–17) and gospel preaching (9:16–23; cf. Col. 1:23) fulfill Matthew 24:9, 14. Terms like “eagerly wait” (apekdechomai, 1:7), “the appointed time is short” (synestalmenos, 7:29), and “end of the ages” (telē, 10:11) signal AD 70’s imminence, per Gordon Fee and a host of other scholars.[107]  The Pulpit Commentary states the following on Paul’s imminence in 1 Corinthians as referring to Christ’s “second coming” being fulfilled in AD 70:

“St. Paul, however, only uses parousia six times in 1 and 2 Thessalonians, and once in 1 Cor. 15:23. All Christians alike expected the return of Christ very soon, and possibly in their own lifetime (1 Thess. 1:9, 10, etc.; ch. 15:51; Jas. 5:8, 9; 1 Pet. 4:7; 1 John 2:18; Rev. 22:20, etc.). Their expectation was founded on the great eschatological discourse of our Lord (Matt. 24:29, 30, 34), and on his express promise that that generation should not pass away before his predictions were fulfilled. They were fulfilled in the fall of Jerusalem and the close of the old dispensation,…”[108]

And,

“The old dispensation, then so rapidly waning to its close, was called “this age” (olam hazzeh); the next or Messianic age was called “the age to come” (olam habba). The Messianic age had dawned at the birth of Christ, but the old covenant was not finally annulled till his second coming at the fall of Jerusalem.”[109] 

James (ca. AD 55–62): Persecution (James 1:2–4; 5:1–6) reflects Jewish-Christian tensions. “The Lord is at hand” and “the Judge…at the door” (5:8–9, ēngiken) tie to Matthew 24:32–34, signaling Christ’s coming in AD 70, as John Gill notes.[110] 

2 Timothy (ca. AD 62–64): False teachers (2:17–18) and persecution (3:12) fulfill Matthew 24:9, 11. Christ “about to judge” (mellō krinein, 4:1, YLT) points to AD 70.

1 Peter (ca. AD 62–64): The “fiery trial” (4:12–17) and “end…at hand” (telos…ēngiken, 4:7) with “the appointed time for the judgment” (kairos, 4:17) signal the old covenant’s end and Christ’s coming in AD 70 as Kenneth Gentry notes:

“In 1 Peter 4:7, the phrase ‘the end of all things is at hand’ (telos…ēngiken) employs the same imminent language as Matthew 24:34, pointing to the destruction of Jerusalem in AD 70, which marked the end of the old covenant order. The ‘fiery trial’ (4:12) and ‘appointed time for the judgment’ (4:17) describe the suffering of Christians and God’s judgment on apostate Israel, fulfilling Jesus’ Olivet Discourse.”[111]

Of course, Gentry offers no explanation as to how (4:5) was fulfilled in this AD 70 judgment when God was “…ready tojudge the living and the dead.” Perhaps because this is a creedal statement Gentry doesn’t want to touch it along with 2 Timothy 4:1 YLT where Paul is in lockstep with Peter when he writes that Christ was “about to judge the living and the dead at his appearing and kingdom.”

1 John (ca. AD 60–65): The appearances of “Antichrists” (2:18–22) proving it was the “last hour” (eschate hōra, 2:18) tie to Jesus’ “day and hour” (Matt. 24:36) and Daniel 12:4’s “hour of the end” (OG) LXX, pointing to AD 70 as John A.T. Robinson points out:

“The ‘last hour’ in 1 John 2:18 and the ‘day and hour’ in Matthew 24:36, alongside Daniel 12:4’s ‘time of the end,’ reflect the expectation of an imminent crisis, fulfilled in the AD 70 destruction of Jerusalem, which ended the old covenant order.”[112] 

Hebrews (ca. AD 60–65): Persecution (10:32–34) signals “the Day” (engizō, 10:25; mellō, 6:5), with Habakkuk 2:3–4 (“a little while,” 10:37) linked to Christ coming in vengeance in AD 70, per R.C. Sproul:

“The ‘Day’ in Hebrews 10:25, described as approaching, and the ‘little while’ in 10:37, quoting Habakkuk, refer to the judgment on Jerusalem in A.D. 70, which marked the end of the temple and the old covenant system.”[113]

Revelation (ca. AD 63–66): Persecution (2:10; 6:9–11), false prophets (13:11–18), gospel proclamation (14:6), and temple desolation (11:1–2) fulfill Matthew 24:9–15. The book of Revelation being fulfilled “shortly” with Christ’s second coming “soon” (en tachei, 1:1, 3; tachu, 22:12) confirms the AD 70 fulfillment.  Gentry correctly observes:

“Revelation’s imminent language, such as ‘shortly’ (en tachei, 1:1, 3) and ‘soon’ (tachu, 22:12), points to the AD 70 destruction of Jerusalem. The persecution in 2:10 and 6:9–11 reflects the suffering of Christians under Jewish and Roman hostility (Matthew 24:9). The false prophets in 13:11–18 parallel Matthew 24:11, the gospel proclamation in 14:6 fulfills Matthew 24:14, and the temple’s desolation in 11:1–2 corresponds to Matthew 24:15’s ‘abomination of desolation.’”[114]

Conclusion: The NT epistles link Matthew 24:9–15’s signs to the imminent expectation of Christ’s coming, fulfilled in AD 70’s destruction of Jerusalem, ending the old covenant age.

Major Premise: The NT epistles (AD 50–66) explicitly connect the signs of Matthew 24:9–15 (persecution, rebellion, false prophets, gospel proclamation, abomination of desolation) to the imminent expectation of Christ’s coming, signaling the end of the old covenant age. 

Minor Premise: These signs were actively fulfilled in the first century, culminating in AD 70’s destruction of Jerusalem, as evidenced by historical events (e.g., Jewish revolt, temple desolation) and epistolary language of nearness (ēngiken, mellō, tachu), aligning with Jesus’ “this generation” (Matt. 24:34). 

Conclusion: Therefore, the signs’ fulfillment in AD 70 confirms Christ’s coming as the judgment marking the end of the old covenant age, consistent with the epistles’ imminent expectations.

Conclusion 

The Olivet Discourse (Matt. 24:4–15) provides Jesus’ prophetic framework for the destruction of Jerusalem, the end of the Old Covenant age, and His second coming in judgment, all fulfilled within “this generation” (Matt. 24:34, AD 30–70). By delineating preliminary “birth pains” (Matt. 24:4–8) from intensifying “near signs” (Matt. 24:9–15), Jesus clarified Second Temple Jewish expectations, grounding them in Old Testament prophecies (Dan. 2:44; 7:13–27; 9:24–27; 12:1–7; Isa. 2–4; Ezek. 38–39; Deut. 32:5, 20–43) and aligning with texts like the Dead Sea Scrolls’ War Scroll (1QM) and Melchizedek Scroll (11QMelch). Historical evidence—Josephus, Tacitus, Eusebius—confirms the fulfillment of these signs, from false messiahs and famines to the gospel’s spread and the Roman siege, culminating in AD 70’s “great tribulation” (Matt. 24:21; Luke 21:20–24). NT writers, including Peter (1 Pet. 4:7), Paul (Phil. 4:5), and John (Rev. 1:1, 3; 22:10), rightly declared Christ’s coming “near” as these signs unfolded, avoiding the false prophetic errors Jesus warned against (Matt. 24:4–6).

Full Preterism uniquely harmonizes these prophecies, solving theological errors in other systems. Higher Critical scholars misinterpret the “end” as the world’s termination, wrongly claiming Jesus failed. Dispensationalists misapply first-century signs to modern events, fostering fear. Amillennialism dilutes NT imminence with an indefinite timeline, while Postmillennial Partial Preterism fragments Scripture’s unified eschatology by positing a future coming. Full Preterism affirms the singular AD 70 fulfillment of Christ’s coming, establishing His spiritual kingdom (Luke 17:20–21; Dan. 2:44). This empowers believers to reject speculative eschatology and engage confidently with contemporary challenges—such as Islam, Talmudic Judaism/Zionism, Marxism, and Globalism—through faithful, long-term strategies rooted in Christ’s AD 70 victory (Heb. 12:28; Dan. 7:27). 

NT Writers’ Prophetic Accuracy

Major Premise: Jesus warned against false prophets prematurely declaring the end before the signs of Matthew 24:9–15 were fulfilled (Matt. 24:4–6).

Minor Premise: NT writers declared the end “near” only as these signs were fulfilled by AD 70 (1 Pet. 4:7; Col. 1:23; Luke 21:20).

Conclusion: The NT writers were not false prophets, as their claims were validated, refuting Higher Critical and futurist errors.

Genuine Imminence of AD 70

Major Premise: NT imminence language (ēngiken, tachu) reflects a genuine expectation of Christ’s “near” coming within “this generation” (Matt. 24:32-34).

Minor Premise: Historical and NT evidence confirms these signs were fulfilled by AD 70 (Acts 2–28; Col. 1:23).

Conclusion: The NT’s imminence claims were fulfilled in AD 70, correcting Amillennialism’s vague timeline and Partial Preterism’s divided eschatology.

[1] For the Olivet Discourse’s connection to Dniel and Deuteronomy, see Daniel 2:44, 7:13–27, 9:24–27, 12:1–7; Deuteronomy 32:5, 20–43. On Second Temple Jewish expectations, see War Scroll (1QM 1:1–7), which anticipates a messianic war, and Damascus Document (CD 3:7–8), which interprets Deuteronomy’s covenant curses. Jesus’ prophecy aligns with these texts, specifying AD 67–70 as the fulfillment period; cf. Matthew 24:7b, 15; Revelation 20:7–10. For Qumran’s Gog and Magog expectations, see War Scroll (1QM 2:6–14).

[2] Daniel 12:1’s “time of trouble” is linked to the “great tribulation” (Matt. 24:21). For historical fulfillment in AD 67–70, see Josephus, Jewish War6.2.1 (on Jerusalem’s destruction) and Tacitus, Histories 5.13 (on Roman sieges). Jesus’ specificity contrasts with Qumran’s broader crisis; cf. War Scroll (1QM 2:6–14).

[3] On the “perverse generation” (Deut. 32:5, 20), see Matthew 17:17; Acts 2:40; Philippians 2:15, which prompted the appointed time of Christ’s coming and judgment to be near Luke 21:8, 20–32; 1 Peter 4:7; Phil. 4:5. Peter and Paul’s use of Deuteronomy reflects their expectation of imminent judgment, fulfilled in AD 70.

[4] Deuteronomy 32’s prominence in Qumran and NT texts is evident in Damascus Document (CD 3:7–8) and NT citations (e.g., Rom. 12:19-13:11-12; Heb. 10:30-37). It forecasts covenant judgment, fulfilled in AD 70.

[5] For Jewish expectations of spiritual resurrection and a restored temple, see 4QFlorilegium (4Q174), which interprets 2 Samuel 7:10–14 messianically. The NT fulfills this in the Church as the New Jerusalem; cf. Revelation 21:16; Hebrews 12:22–24.

[6] Higher Critical scholars like Albert Schweitzer (The Quest of the Historical Jesus, 1910, pp. 357–360) argue Jesus expected a cosmic end that failed to occur, undermining inerrancy. Full Preterism counters that the “end” was the Old Covenant age, fulfilled in AD 70; cf. Josephus, Jewish War6.2.1; Luke 21:20–24.  Bart D. Ehrman, The New Testament: A Historical Introduction (Oxford University Press, 2004), 234-238, suggests that Jesus’ predictions of an imminent end reflect a misunderstanding of historical outcomes.

[7] Hummel, Daniel. “4 Snapshots of Dispensationalism Today.” The Gospel Coalition, February 28, 2024. https://www.thegospelcoalition.org/article/4-snapshots-dispensationalism-today/.

[8] Josephus, Flavius. The Jewish War. Translated by G.A. Williamson. Penguin Classics, 1981.

[9] Eusebius. Ecclesiastical History. Translated by Kirsopp Lake. Loeb Classical Library, 1926.

[10] “Dispensationalism.” Wikipedia, February 22, 2003, last modified 2025. https://en.wikipedia.org/wiki/Dispensationalism.

[11] Anthony A. Hoekema, THE BIBLE AND THE FUTURE, (Grand Rapids, MI: Eerdmans Publishing Co., 1979), 126.

Amillennialists like Kim Riddlebarger (A Case for Amillennialism, 2003, pp. 142–145) see partial AD 70 fulfillment but extend eschatology indefinitely, diluting NT imminence (e.g., ēngiken, Matt. 24:34). Full Preterism affirms all signs fulfilled by AD 70 pointing to real imminent fulfillment.

[12] Postmillennial Partial Preterists like Kenneth L. Gentry (Before Jerusalem Fell, 1998, pp. 278–280; HE SHALL HAVE DOMINION, Third Edition, pp. 538-540; Joel McDurmon Jesus v. Jerusalem, pp. 41-49; James B. Jordan, HANDWRITING ON THE WALL A COMMENTARY ON DANIEL, pp. 618-628; MATTHEW 23-25, pp.180-181) affirm the “end” of the old covenant age and or resurrection was fulfilled in AD 70 but posit a future Second Coming and resurrection, fragmenting Daniel 12:2, Matthew 13:39-43; Matthew 24:30–31. Full Preterism sees a unified AD 70 fulfillment of those passages as the foundation to Paul’s eschatology in 1 Thess. 4-5; 1 Cor. 15; Rev. 11:18; 20:12-13.

[13] Jesus’ warning against false prophets (Matt. 24:4–6, 23–26) contrasts with NT writers’ validated imminence claims (1 Pet. 4:7; Phil. 4:5; 1 John 2:18), tied to fulfilled signs (Col. 1:23; Acts 2–28); cf. Josephus, Jewish War6.2.1.

[14] NT imminence (ēngiken, mellō, tachu) reflects a first-century expectation (Matt. 24:34), fulfilled by AD 70; cf. Acts 2–28; Colossians 1:23; Luke 21:20–24; Josephus, Jewish War 6.5.3.

[15] Collins, The Scepter and the Star, 102–104. Lester L. Grabbe: His works (An Introduction to First Century Judaism and A History of the Jews and Judaism) discuss diverse Jewish afterlife beliefs, including soul-based immortality in some texts, which could align with a spiritual resurrection concept. Check these texts for specific references, as the search results are not conclusive. Murray Harris: In Raised Immortal and From Grave to Glory, Harris describes Paul’s “spiritual body” concept and notes Jewish parallels in texts like Jubilees, which emphasize soul resurrection. These align with a spiritual resurrection idea but are framed in a Christian context. Dr. A. Cohen: Likely refers to Abraham Cohen’s Everyman’s Talmud, which summarizes Talmudic debates, including Sanhedrin 99a’s mention of a 40-year Messianic reign. This is the closest match, but Cohen may not explicitly endorse this view. Nickelsburg, Sysling, and Lapide provide evidence of spiritual resurrection concepts in Second Temple Judaism, while Talmudic and Kabbalistic texts (Sanhedrin 99a, Zohar) support a transitional Messianic reign, sometimes tied to 40 years.

[16] Deuteronomy 31:29; 32:5, 35

[17] Daniel 9:24–27; 12:2–3, 7

[18] Vermes, The Complete Dead Sea Scrolls in English, 500–01 (4Q558); 532–34 (1QM 1:3–6); 478–79 (1QpHab 2:5–10).

[19] Daniel 12:7; Revelation 11:2–8

[20] Revelation 21:2; Eusebius, Ecclesiastical History, trans. Kirsopp Lake (Cambridge: Harvard University Press, 1926), 3.5.3.

[21] Babylonian Talmud, Shabbat 118a; Sanhedrin 98b, in The Babylonian Talmud: A Translation and Commentary, ed. Jacob Neusner (Peabody, MA: Hendrickson Publishers, 2011).

[22] R.H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2 (Oxford: Clarendon Press, 1913), 1 Enoch 99:4–5; Jubilees 23:13–21.

[23] Vermes, The Complete Dead Sea Scrolls, 163–165; Martínez, The Dead Sea Scrolls Translated, 100–101.

[24] Vermes, The Complete Dead Sea Scrolls, 156–157; Charles, Apocrypha and Pseudepigrapha, 1 Enoch 99:4–5.

[25] Flavius Josephus, The Jewish War, trans. G.A. Williamson, rev. E. Mary Smallwood (London: Penguin Books, 1981), 6.5.2.

[26] Vermes, The Complete Dead Sea Scrolls, 163–165.

[27] Philo, On the Embassy to Gaius, trans. F.H. Colson, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1962), 30–31.

[28] Josephus, The Jewish War, 2.12.1.

[29] G.K. Charlesworth, ed., The Old Testament Pseudepigrapha, vol. 1 (Garden City, NY: Doubleday, 1983), 4 Ezra 13:31–32; 2 Baruch 27:1–15.

[30] Josephus, The Jewish War, 2.13.4–5.

[31] Vermes, The Complete Dead Sea Scrolls, 128–129; Martínez, The Dead Sea Scrolls Translated, 100–101.

[32] Vermes, The Complete Dead Sea Scrolls, 578–579.

[33] Ibid., 580–581.

[34] Charlesworth, The Old Testament Pseudepigrapha, 2 Baruch 62:4–6.

[35] Josephus, The Jewish War, 6.3.3–4.

[36] Vermes, The Complete Dead Sea Scrolls, 510–511.

[37] Ibid., 496–497.

[38] Charles, Apocrypha and Pseudepigrapha, 1 Enoch 1:5–7.

[39] Josephus, The Jewish War, 4.4.5.

[40] Tacitus, Histories, trans. Clifford H. Moore, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1931), 4.38.

[41] R.T. France, The Gospel of Matthew, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 2007), 904–905.

[42] Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2009), 565–566.

[43] Vermes, The Complete Dead Sea Scrolls, 163–165.

[44] John MacArthur, The Second Coming: Signs of Christ’s Return and the End of the Age (Wheaton, IL: Crossway Books, 1999), 45–47; David Jeremiah, The Book of Signs: 31 Undeniable Prophecies of the Apocalypse (Nashville: Thomas Nelson, 2019), 123–125.

[45] Jack Hibbs, “Is This the End?,” sermon, Calvary Chapel Chino Hills, March 15, 2020, accessed October 10, 2025, https://calvarycch.org/sermons/is-this-the-end/.

[46] Vermes, The Complete Dead Sea Scrolls, 163–165; Charles, Apocrypha and Pseudepigrapha, 1 Enoch 99:4–5.

[47] N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), 339–343; France, The Gospel of Matthew, 889–892.

[48] Hal Lindsey, The Late Great Planet Earth (Grand Rapids: Zondervan, 1970); Tim LaHaye and Jerry B. Jenkins, Left Behind: A Novel of the Earth’s Last Days (Wheaton, IL: Tyndale House, 1995).

[49] Vermes, The Complete Dead Sea Scrolls, 510–511.

[50] Josephus, Antiquities of the Jews, trans. William Whiston (Peabody, MA: Hendrickson Publishers, 1987), 20.9.1.

[51] Tacitus, Annals, trans. John Jackson, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1937), 15.44.

[52] Josephus, The Jewish War, 4.3.8.

[53] Eusebius, Ecclesiastical History, trans. Kirsopp Lake, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1926), 3.5.3.

[54] Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), 28–29.

[55] Josephus, The Jewish War, 2.17.6–9.

[56] Tacitus, Histories, 5.12.

[57] F.F. Bruce, 1 & 2 Thessalonians, Word Biblical Commentary (Waco, TX: Word Books, 1982), 167–168.

[58] Vermes, The Complete Dead Sea Scrolls, 156–157.

[59] Ibid., 510–511.

[60] Ibid., 104–105.

[61] Commentary on Matthew, Book X, Chapter 16, in The Ante-Nicene Fathers, Vol. 9, edited by Allan Menzies (Buffalo: The Christian Literature Publishing Company, 1896), p. 422.

[62] Ecclesiastical History, Book II, Chapter 3, in Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 108.

[63] Homilies on Matthew, Homily 75, in Nicene and Post-Nicene Fathers, First Series, Vol. 10, edited by Philip Schaff (New York: The Christian Literature Publishing Company, 1888), p. 456.

[64] MacArthur, The Second Coming, 47–48.

[65] Kim Riddlebarger, A Case for Amillennialism: Understanding the End Times (Grand Rapids: Baker Books, 2003), 135–137; Anthony A. Hoekema, The Bible and the Future (Grand Rapids: Eerdmans, 1979), 148–150.

[66] Eusebius, Ecclesiastical History, 3.5.3.

[67] Vermes, The Complete Dead Sea Scrolls, 163–165; Martínez, The Dead Sea Scrolls Translated, 139.

[68] Collins, The Scepter and the Star, 124–126.

[69] Ibid.

[70] Martínez, The Dead Sea Scrolls Translated, 139.

[71] G.K. Beale, The Book of Revelation: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1999), 558.

[72] Vermes, The Complete Dead Sea Scrolls, 163–165.

[73] Craig A. Evans, Jesus and His Contemporaries: Comparative Studies (Leiden: Brill, 1995), 316.

[74] Eusebius, Ecclesiastical History, 3.5.3.

[75] Vermes, The Complete Dead Sea Scrolls, 174–175.

[76] Martínez, The Dead Sea Scrolls Translated, 139.

[77] Vermes, The Complete Dead Sea Scrolls, 163.

[78] Ibid., 163–165.

[79] Ibid., 165–166.

[80] Martínez, The Dead Sea Scrolls Translated, 139.

[81] Vermes, The Complete Dead Sea Scrolls, 176–178.

[82] Beale, The Book of Revelation, 558.

[83] Kenneth L. Gentry Jr., Before Jerusalem Fell: Dating the Book of Revelation (Tyler, TX: Institute for Christian Economics, 1989), 243.

[84] Vermes, The Complete Dead Sea Scrolls, 170–171.

[85] Beale, The Book of Revelation, 558.

[86] Gentry, Before Jerusalem Fell, 243.

[87] Vermes, The Complete Dead Sea Scrolls, 172–173.

[88] Richard Bauckham, The Climax of Prophecy: Studies on the Book of Revelation (Edinburgh: T&T Clark, 1993), 210.

[89] Vermes, The Complete Dead Sea Scrolls, 163–165.

[90] Ibid., 171–172.

[91] Ibid., 163–165.

[92] Kugel, The Ladder of Jacob, 182.

[93] Gary DeMar, Last Days Madness: Obsession of the Modern Church (Powder Springs, GA: American Vision, 1999), 315–320

[94] Josephus, Wars of the Jews, 6.5.3

[95] Josephus, Wars, 4.3.8.

[96] Josephus, Wars, 4.5.2.

[97] Flavius Josephus, Jewish Antiquities, Book X, Chapter 11, Section 7, in The Works of Josephus: Complete and Unabridged, translated by William Whiston (Peabody, MA: Hendrickson Publishers, 1987), p. 275.

[98] Epistle of Barnabas, Chapter 16, in The Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson (Buffalo: The Christian Literature Publishing Company, 1885), p. 146.

[99] Dialogue with Trypho, Chapter 32, in The Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson (Buffalo: The Christian Literature Publishing Company, 1885), p. 211.

[100] Against Marcion, Book III, Chapter 23, in The Ante-Nicene Fathers, Vol. 3, edited by Alexander Roberts and James Donaldson (Buffalo: The Christian Literature Publishing Company, 1885), p. 341.

[101] Commentary on Matthew, Book X, Chapter 14, in The Ante-Nicene Fathers, Vol. 9, edited by Allan Menzies (Buffalo: The Christian Literature Publishing Company, 1896), p. 421.

[102] Ecclesiastical History, Book III, Chapter 5, in Nicene and Post-Nicene Fathers, Second Series, Vol. 1, edited by Philip Schaff and Henry Wace (New York: The Christian Literature Publishing Company, 1890), p. 138.

[103] Homilies on Matthew, Homily 76, in Nicene and Post-Nicene Fathers, First Series, Vol. 10, edited by Philip Schaff (New York: The Christian Literature Publishing Company, 1888), p. 459.

[104] Josephus, Wars of the Jews, 6.5.3; Acts 17:5–9.

[105] Josephus, Wars, 4.3.8.

[106] Josephus, Wars, 4.5.2.

[107] Gordon Fee, The First Epistle to the Corinthians (NICNT, Grand Rapids: Eerdmans, 1987), 38, 321, 413.  See also Peter J. Leithart, REVELATION 1-11 Vol., 1 (New York, Bloomsbury T&T Clark Publishing, 2018), pp. 25-26

[108] H. D. M. Spence-Jones, ed., 1 Corinthians, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), pp. 3-4.

[109] Ibid., p. 7.

[110] John Gill, Exposition of the Entire Bible, James 5:8–9 (London: 1746–48).

[111] Kenneth L. Gentry Jr., The Last Days Madness (American Vision Lecture Series, 2005), Lecture 4, accessed via AmericanVision.org.

[112] John A.T. Robinson, Redating the New Testament (London: SCM Press, 1976), 240.

[113] R.C. Sproul, The Last Days According to Jesus (Ligonier Ministries Teaching Series, 1998), Lecture 3, accessed via Ligonier.org.

[114] The Divorce of Israel: A Redemptive-Historical Interpretation of Revelation, Volume 1 (Fountain Inn, SC: Tolle Lege Press, 2023), page 89