Tag: Milton Terry

Introduction

As Full Preterists, we stand on the shoulders of exegetes like John Lightfoot, John Gill, Milton Terry, and Keith Mathison to explore Acts 1:3, 8–11. This article argues that Jesus’ 40-day post-resurrection ministry inaugurated a New Covenant second exodus (AD 30-70), fulfilled in AD 70, as anticipated by the Song of Moses (Deut. 32:5, 20). Peter applies this to his “perverse and crooked generation” (Acts 2:40), echoing Jesus and Paul, who frame their eschatology around Moses’ prophecy of judgment and a new covenant nation (Matt. 17:17; Phil. 2:15).  Lightfoot and Gill connect the “forty days” of Acts 1:3 to a 40-year Messianic transition (AD 30–70), rooted in the first exodus (Num. 13–14) and Jewish expectations of a second exodus, moving from the Old Covenant “this age” to the New Covenant “age to come” (cf. Dr. A. Cohen). This culminated in Christ’s cloud-coming via the Roman armies in AD 70 (Matt. 24:30).

Mathison applies all gospel references to the Son of Man’s coming (e.g., Matt. 10:22–23; 16:27–28; 24:27–30; 25:31; 26:64; Luke 17:20-37) to AD 70, and we concur that the cloud coming of Christ in Revelation 1:7 was also “shortly” fulfilled at this time (Rev. 1:1–22:7). We agree with Mathison that the Great Commission’s fulfillment in Acts 1:8 triggers Christ’s return in Acts 1:11, just as Matthew 24:14’s Great Commission fulfillment marked the cloud-coming in AD 70 (Matt. 24:30; Rom. 10:18).  But how does the Great Commission and AD 70 cloud of Christ in the gospels get changed to an end of world history Great Commission and physical coming of Jesus on clouds in Acts 1:8-11?

Unlike Mathison, Lightfoot, and Gill, Partial Preterist Milton Terry harmonized Matthew 24:30, Revelation 1:7, and Acts 1:11 to be one and the same AD 70 cloud coming of Christ event.

Acts 1:3 the “Forty Days” and Second Exodus Generation (AD 30 – 70)

John Lightfoot wrote of these 40 days:

“Being seen of them forty days. It is a tradition. On the evening of the Passover they hanged Jesus.” “It is a tradition. R. Elizer saith, ‘The days of the Messiah are forty years,” according as it is said, ‘Forty years shall I be grieved with this generation.’ The Gloss is, “Because it is (in the future tense) it is a sign the prophecy is concerning the time to come.” It is ingenuously done, however, of these Jews, that they parallel that faithless generation that was in the days of the Messiah with that perverse and rebellious generation that had been in the wilderness: for they will, both of them, prove a loathing and offense to God for the space of forty years. And as those forty years in the wilderness were numbered according to the forty days in which the land had been searching; so also may those forty years of the Messiah be numbered according to the forty days wherein he was conversant amongst mankind after his resurrection from the dead.”[1]

The Biblical Significance of the Forty Days 

John Gill, following John Lightfoot, emphasized the typological importance of the “forty days” in Acts 1:3:

“This number of ‘forty days’ is a remarkable one in Scripture. The flood was forty days upon the earth; and so long Moses was in the mount with God; such a number of days the spies were searching the land of Canaan; so many days Goliath presented himself to the armies of Israel; and so long a time Elijah went in the strength of the meat the angel provided for him; and for such a length of time the prophet Ezekiel was to bear the iniquity of the house of Judah; and such a term of time was given out by Jonah for the destruction of Nineveh; and so many days Christ fasted, and was tempted in the wilderness.”[2] 

Gill’s enumeration of these Old Testament patterns underscores the forty days as a period of divine preparation, testing, or transition, setting the stage for Christ’s post-resurrection ministry as the inauguration of a new covenant exodus.

Jewish Traditions and the Messianic Expectation

Gill continues, addressing Jewish traditions about the Messiah:

“The Jews pretend, that forty days before Jesus was put to death he was led forth, and a crier went before him, declaring, that whoever would, had liberty to testify to his innocence if they could, but no man appeared for him: but this is false; the truth of the matter is, that for forty days after his resurrection he showed himself to his disciples, and by proving the truth of his resurrection, he proved his own innocence and uprightness. If the testimony of Rabbenu Hakadosh, as cited by Galatinus, could be depended on, the Jews had a notion of this forty days’ conversation of the Messiah with his disciples, after his resurrection; who say, ‘the Messiah, after his resurrection, shall converse with the righteous, and they shall hear his precepts “forty days”, answerable to those forty days in which he shall be in the wilderness to afflict his soul, before they shall kill him; and these being finished, he shall ascend to heaven, and sit at the right hand of God, as it is said, Psalm 110:1.’ But this seems rather to be the pious fraud of some Christian, than the words of a Jew.”[3]

Gill critiques these traditions, noting their unreliability while acknowledging their reflection of a Messianic expectation tied to a forty-day period, which aligns with the post-resurrection ministry in Acts 1:3.

The Typological Second Exodus (AD 30–70)

Gill concludes by connecting the forty days to a forty-year Messianic period:

“However, they do say, that ‘the days of the Messiah are “forty days”, as it is said, Psalm 95:10 “forty years long was I grieved”; or, as they interpret it, “shall I be grieved with this generation”: intimating, that the generation of the Messiah, and of the wilderness, would be much alike, and equally grieving to God, and reckoning a day for a year, as the Lord did with that generation, Numbers 14:33. These forty days Christ was with his disciples, may be an emblem of the forty years which were to run out from his death, to his coming again to take vengeance on the Jewish nation; for so long time was there from thence to the destruction of Jerusalem.”[4] 

These insights from Lightfoot and Gill establish the typological significance of the forty days in Acts 1:3, mirroring the forty-year second exodus generation (AD 30–70). Rooted in Old Testament patterns, this motif is further illuminated by Jesus’ role as the Passover Lamb and the fulfillment of the exodus narrative in Luke and John, culminating in the AD 70 Parousia.

The Inauguration of Christ’s “Exodus” and the Passover Lamb (Luke 9:30–31; John 6)

In Luke 9:26–27, Jesus declared that some disciples would witness His second coming in glory and judgment. Eight days later, the Transfiguration (Luke 9:28–36) revealed its nature, as Moses and Elijah, representing the Law and Prophets, appeared in glory and spoke of His “exodus”:

“[They] appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem” (Luke 9:31 NAB). 

Scholars such as Tabb, Walton, Estelle, Watts, Fitzmyer, Talbert, Carson, and Moessner affirm that Luke’s “exodus” (9:31) signifies a second exodus motif, encompassing Jesus’ death, resurrection, and ascension as a new act of deliverance. This exodus achieved liberation from sin and spiritual death, fulfilling the anti-type redemptive pattern of the original exodus.

The Transfiguration prefigures Christ’s second coming in AD 70, when He fulfilled “all that was written” in the Law (Moses) and Prophets (Elijah) within His generation (Luke 21:22, 32). The fading glory of Moses and Elijah symbolized the temporary Old Covenant, while Christ’s increasing glory heralded the New Covenant (2 Cor. 3:7–18). The Father’s rejection of Peter’s proposal to build three tents (Luke 9:33–35) underscored the Old Covenant’s transience, which vanished in AD 70, urging disciples to heed Christ’s enduring words of the New Covenant revelation (cf. Matt. 5:17–18; 24:35).

As the Passover Lamb, crucified on the day of preparation (John 19:14, 31), Jesus presented Himself in John 6 as the Bread from heaven, promising eternal life: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (John 6:53). He clarified that His words are “spirit and life” (John 6:63), emphasizing spiritual participation in the New Covenant through faith, not literal consumption or sacramentalism, refuting Roman Catholic and other interpretations.

The typology of the sacrificial lamb is simple to understand.  The sinner or High Priest would lay his hand on the lamb symbolically transferring the sins of the person or nation to the lamb.  The lamb would then be slain and put upon the alter and the cloud ascending to heaven was a sweet aroma to the Lord.  The lamb died taking the sin and spiritual separation of the sinner or nation upon it.  The hope was that when Messiah came, He would take away the sin and spiritual separation of the sinner so that they could be in God’s presence forever.  While the animal took on the sin and separation for the sinner, the concept of the cloud arising from the sacrifice to heaven was understood as the sinner’s soul now rising to be accepted to God.  So the smoke arising from the sacrifice not only represents the prayers from the souls/spirits of man (or corporate Israel or the corporate church), but the separation of the physical body and the soul/spirit at death.  Some have pointed out this process demonstrates Israel’s concept of the afterlife in the ancient world.[5]  I would tend to agree with that observation.  Robert Johnston observes that the smoke/cloud ascending to heaven not only represents the prayers to God but the soul’s ascent to heaven awaiting acceptance and access to God’s presence:

“When the blood of the animal is poured on the base of the altar of the earth, its soul is sanctified and is released to appear at the base of the altar of God in heaven. This depicts what happens to each individual soul who has committed his or her life to God when they die. The Apostle John saw this and testified, ‘And when he had opened the 5th seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held’” (Rev. 6:9).[6]

Likewise, Jesus, as the ultimate Passover Lamb, bore our sins (2 Cor. 5:21), enduring spiritual separation from the Father (Matt. 27:46) to secure eternal fellowship with God. His atonement addressed the spiritual death that came through Adam, not physical death. It deals with physical death in the sense that after men died in sin under the Old Covenant and prior to AD 70, their souls or spirits were held in Hades or Abraham’s bosom awaiting Christ’s redemptive work and deliverance. Christ did not physically die so we won’t physically die.  But Christ did die a certain kind of death (separated from the Father) so we won’t have to.  Defining His substitutionary work as preventing physical death leads to an untenable conclusion: if physical death were the “last enemy” (1 Cor. 15:26), Christ’s redemption would appear ineffective, as believers continue to die physically. However, the Wuest New Testament accurately translates 1 Corinthians 15:26 as the “death” (spiritual death through Adam), which was “being destroyed” through Christ’s work and fully vanquished at His AD 70 Parousia positionally for those “in Christ.” Jesus’ promise that believers “will never die” (John 8:51; 11:26) refers to spiritual life and not a biological reality for us just as “never thirst” or “never hunger” are spiritual realities.   Consider the following texts:

1). Matthew 27:46: “My God, my God, why have you forsaken me?”—reflecting Christ’s bearing of spiritual separation. 

2). Romans 5:12–21: Sin and spiritual death entered through Adam, but Christ’s righteous act brought justification and spiritual eternal life. 

3). 2 Corinthians 5:21: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” 

4). John 8:51; 11:26: Believers who keep Christ’s word “will never see death,” referring to spiritual life in God’s presence.

The following chart clarifies this contrast:

Through Adam, spiritual death and separation from God reigned; through Christ, believers receive grace, righteousness, and eternal life (Rom. 5:17–21). Christ became sin to satisfy God’s wrath, enabling believers to “become the righteousness of God” (2 Cor. 5:21). His redemptive work, completed at the AD 70 Parousia, ushered in the New Covenant creation, where believers are “born of God” and “cannot” commit the “sin leading to death” (1 John 3:9; 5:16–18). As John once again affirms in Revelation 3:12, those in the New Jerusalem remain in God’s presence, never returning to the spiritual death and darkness that is outside the New Jerusalem (cf. Rev. 21-22).

In the Sovereign Grace Full Preterist view, Christ’s substitutionary atonement is fully accomplished and applied, achieving its complete purpose. Believers are “in Christ,” clothed in His righteousness, and will “never die” spiritually (John 11:26). Through His cross and “soon” second coming (1 Cor. 13:10–12; Rev. 22:4–7, 10, 20), we stand perfect before the Father, unashamed beholding His face in the New Covenant creation.

Physical Death and Resurrection of Christ also Served as a “Sign”

His physical resurrection fulfilled Old Testament prophecy that His flesh would not see corruption (Psa. 16:10; Acts 2:25-31), serving as a miraculous “sign” in first-century Jewish culture, where decay began after three days.  Since “signs” point to something, what was Jesus physical resurrection (and that of Lazarus) a sign of and what did it point to?  Per John 20:24-31it pointed to belief in Christ so that men could have eternal spiritual “life.”  Jesus’ miracles—making the lame walk (Matt. 9:1-8), giving sight to the blind (John 9), feeding thousands (John 6:1-15, 35), and raising Lazarus (John 11:1-44)—were “signs” that pointed to deeper spiritual realities: forgiveness, spiritual sight, eternal sustenance, and resurrection from spiritual death.

Critics who insist that human personhood requires a physical body and therefore the resurrection couldn’t have been fulfilled in AD 70, or that Jesus must retain one to serve as our “eternal high priest” (Heb. 7:24-25), are refuted by Scripture’s depiction of disembodied yet fully human identities. Samuel’s spirit, described as an “old man” (1 Sam. 28:14), retains his personhood without a physical body while retaining a spiritual recognizable body fit for the afterlife, and Jesus’ promise to the thief, “Today you will be with me in paradise” (Luke 23:43), affirms their personal identities in the spiritual realm. Similarly, the claim that Jesus’ priesthood depends on a physical body falter, as His three-day death would imply a lapse in His “eternal” priesthood (Heb. 7:16). The idea that Jesus was not the eternal God-man or High Priest for 3 days is rank heresy for sure.  Instead of embracing this heresy, it should be clear that His divine-human nature engulfed in the glory cloud and ascended to heaven (Acts 1:9) ensures unbroken eternal fellowship with the Father and intercession, fulfilling the spiritual second exodus.  Per Hebrews 9-10 Christ was the first trailblazer that would bring the rest of His Church into the New Covenant heavenly Most Holy Place at His “in a very, very little while” High Priestly second appearing to consummate the second exodus in AD 70.

The sacrificial cloud imagery illuminates Acts 1:9. After forty days, Jesus was the “first” to cross into the heavenly promised land, or heavenly Most Holy Place returning to the Father’s pre-incarnate glory (John 17:5). His physical form was temporary, as seen in Old Testament theophanies where God appeared in human form but returned to His spiritual state—in one case ascending in the fire and smoke/cloud of a sacrifice (Gen. 18; 32:24-30; Judg. 13:20). Jesus remains fully human in His soul and spirit, integrated into the Logos, interceding eternally (Heb. 7:25).

Post-resurrection, Jesus recapitulated exodus provisions: teaching the kingdom (Acts 1:3), providing miraculous sustenance (John 21:1–14), imparting enlightenment (Luke 24:27, 44–49), and 10 days later giving the Holy Spirit for guidance and protection (Acts 2; John 14; Exod. 16; 19-20; 13:21-22). This sets the stage for the Great Commission and His promised return as the High Priest would appear a “second time” from the Temple to the eagerly awaiting congregation.

Jesus’ forty days also mirrors the second exodus motif in that Moses functioned as Israel’s High Priest and fasted for forty days and ascended into God’s glory cloud.  Jesus is the New Covenant Moses that is an eternal High Priest that would bring all of His people into the glory cloud on top of the heavenly Mount Zion in AD 70.  Perhaps on this note we need to take a brief rabbit trail to 1 Thessalonians 4:15-17.

1 Thessalonians 4:15-17 = Acts 1:11

A day was approaching when Christ would deliver believers from their persecutions and pour out His wrath upon their persecutors (1 Thess. 1:10; cf. 2 Thess. 1:6–7). When that day came, the Lord descended from heaven with a word of command (or “a shout”), with an archangelic voice, and with a trumpet call of God; and the dead in Christ rose.  Then the living in Christ and the dead in Christ were simultaneously “caught up” in “clouds” to “a meeting of the Lord in the air.”

Since the cloud-covered mountain is not literal, but is heavenly, neither then was the meeting that took place in the heavenly mountain (i.e., in the clouds in the air) literal.  Therefore, the shout, voice, trumpet, mountain, cloud, and meeting of 1 Thessalonians 4:16 are all spiritual antitypes of the literal shout, voice, trumpet, mountain, cloud, and meeting of Exodus 19 and 20 (Heb. 12:18–22).

Since Exodus 19-24 serves as a type of the trumpet gathering or chatting away of Matthew 24:30-31 and 1 Thessalonians 4:15-17, we notice a number of important points.  According to James Jordan in his book, Through New Eyes, Mount Sinai served as Israel’s tabernacle or temple and served as a model for the structure of the tabernacle and temple.

The Courtyard – In the tabernacle / temple area, the courtyard was where the average Jew could offer sacrifices at the bronze altar and worship.  It corresponds to the area where the Israelites gathered at Mount Sinai’s base.

The Holy Place – The average priest had access not only to the courtyard, but also to the Holy Place.  Despite being able to advance to this area, he was unable to enter the Most Holy Place.  We see the seventy elders of Israel eating and dining with God here, amid the mountain but not at the top. 

The Most Holy Place – The Most Holy Place was only accessible to the High Priest once a year.  The glory cloud presence of God rested above the ark of the covenant in this location. When Moses ascended to the top of the mountain to meet with God face to face and receive the revelation of the old covenant law, he was acting as Israel’s High Priest.

In 1 Thessalonians 4:15-17 and 2 Corinthians 3, Paul is communicating that this was a type.  At the top of the cloud-covered mountain, Moses was able to enter the Most Holy Place, where God was present.  The old covenant system, however, provided him and Israel with a temporary glory. Between AD 30 – 70 there was an “increasing” new covenant age of glory and the old covenant veil of the old covenant age was gradually being lifted away from God’s people.  As a corporate body of new covenant kings and priests, we have ascended into God’s presence and the Most Holy Place on Mount Zion. Christ and His kingdom have manifested themselves on our hearts through the revelation of the new covenant.  The Church has been raised and was feasting with God at His wedding feast at Christ’s parousia in AD 70.

What we have then in 1 Thessalonians 4:15–17 is the “rapturously” metaphorical language of a prophet who is speaking of antitypical, spiritual realities —the transcendent profundities of Christological glory in and among the saints in the consummation of the ages.  If this sounds like an over-spiritualization, it shouldn’t. The Lord Jesus Himself was opposed to a literal removal of the church out of the world:

“I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15).

The “rapture” passage is no more literal than the prophecy of Ezekiel 37:4–14.  In that passage, God caused a valley full of dry bones to come together.  He attached tendons to them and put skin on them. Then He caused the bodies to breathe and they stood on their feet as a vast army. The bones represented the house of Israel.  They were hopelessly cut off from the land, and were said to be in “graves.” As God had done for the dry bones, He was going to do for the house of Israel.

In the same way, in 1 Thessalonians 4:15–17, God raised up His church —the first fruits of the resurrection harvest— which was anxiously longing for the consummation of redemption and atonement.  As a mighty warrior, the Lord issued forth his shout of command and sounded the trumpet of God. Then His spiritual army arose by His power.  They met Him on His way to His temple to judge the enemies in His kingdom (Mal. 3:1). That is when God afflicted the persecutors of His church, when He gave His people relief and glorified Himself in them (2 Thess. 1:8–10).

Being revealed with Christ in glory (Col. 3:4) and becoming like Him and seeing Him in His Parousia (1 Jn. 3:2) had nothing to do with escaping physical death or with being literally caught up into the literal sky or with being biologically changed.  It had to do with God’s people, living and dead, being “gathered together” to become His eternal tabernacle, His spiritual body, the new man, the heavenly Mount Zion, and the New Jerusalem in the Spirit. “This mystery is great” (Eph. 5:32), and is therefore communicated in the accommodative “sign language” of prophetic metaphor.

Since our Lord came “with His saints” and destroyed the earthly temple in AD 70 (Heb. 9:8), the church of all ages lives and reigns in glory with Him forever (Rom. 6:8; 2 Cor. 13:4; 2 Tim. 2:11–12). Now whether we are alive or asleep, we “live together with Him” (1 Thess. 5:10).  This was not the case in the OT, when to die was to be cut off from the people of God.  As Paul says in Romans 14:8–9, “…whether we live or die, we are the Lord’s.  For to this end Christ died and rose and lived again, that He might be Lord both of the dead and of the living.”  

Acts 1:8, 11 and The Great Commission and Cloud Coming of Christ

 Partial preterists like Keith Mathison admit that fulfilling the Great Commission of Acts 1:8 triggers Christ’s coming in Acts 1:11:

“The time frame [of Christ’s Second Coming] is hinted at in the preceding context. The disciples are given a commission to be Christ’s witnesses ‘in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth’ (Acts 1:8). The implication is that Christ’s visible return will follow the completion of the mission to the remotest part of the earth.”[7]

I agree that Acts 1:8’s fulfillment precedes Acts 1:11’s cloud coming. Mathison uses Romans 10:18 to prove Matthew 24:14’s Great Commission was fulfilled pre-AD 70, thus Matthew 24:30’s cloud coming occurred then. Romans 10:18 employs both Greek terms for “world”—ge (land/earth) and oikumene (inhabited world)—confirming that both commissions (Matt. 24:14; Acts 1:8) were fulfilled by AD 70, so both cloud comings (Matt. 24:30; Acts 1:11) occurred then.  This should be especially apparent since in Luke 21 he omits the sign of the Great Commission because he will use it in Acts 1:8 as an outline for the rest of the book of Acts.

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 outlines Acts 2–28, tracing the gospel’s spread to the Roman Empire’s ends. The following charts align 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 confirm Jesus’ gospel mandate was fulfilled within the Roman oikoumenē by AD 62, as evidenced 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, fulfilling the Great Commission before the “end of the [Old Covenant] age” (Matt. 24:14; 28:19–20; Acts 1:8) and thus within Jesus’ and Paul’s contemporary “this generation” (Matt. 24:34).

Thus, Paul’s statement in Romans 10:18 demonstrates that both Matthew 24:14 and Acts 1:8 were fulfilled, triggering Christ’s AD 70 cloud coming (Matt. 24:30; Acts 1:11), as detailed below:

Ge refers to “the then known lands, regions, territories, countries, etc.…”: 1) Jerusalem (Acts 2 – Jews); 2) Samaria (Acts 8 – Samaritans); 3) Judea (Acts 10 – God-fearers); 4) The earth/land (Acts 19 – Gentiles). Partial preterists like Mathison cite Romans 10:18 to confirm Matthew 24:14’s fulfillment by AD 70, using oikumene. Since Paul also uses ge in the same verse, Romans 10:18 equally proves Acts 1:8’s fulfillment by AD 70.

Having established that the Great Commission’s fulfillment by AD 62 triggered Christ’s cloud coming in AD 70, we now examine the nature of that return in Acts 1:9-11. The cloud imagery, central to both Jesus’ ascension and His promised return, ties directly to the second exodus motif, where God’s glory cloud guided and judged Israel, now fulfilled in Christ’s spiritual presence and power exhibited in AD 70.

Acts 1:9-11 Christ Would Come Back in a Similar Way He Left

Many Futurists insist that Jesus’ physical body was seen ascending into the sky. However, Acts 1:9 states, “He was lifted up, and a cloud received Him from their eyes.” Jesus was seen before being “lifted up,” but it is unclear if He was directly seen ascending.

In Acts 1:11, the disciples were told Jesus would return “in like manner” as they saw Him enter heaven. This similarity lies in His coming in the Father’s glory-cloud (Matt. 16:27), not a physical body. Jesus was hidden in the cloud, indirectly seen entering the sky, like a son seeing his father’s plane take off without seeing his father’s body. Thus, His return “in like manner” would not involve physical visibility but a spiritual presence in the cloud, indwelling His church at the old covenant’s end (Luke 17:20–37; John 14:2–3, 23).

The phrase “in like manner” (Greek: hon tropon, Acts 1:11) denotes “in a similar way,” not “exactly the same way.” As Milton Terry notes, hon tropon in other biblical contexts implies similarity rather than identical form, emphasizing glory and purpose—here, coming on the cloud(s) with the purpose of gathering or catching Christ’s people to Himself and the Father (Matt. 24:30-31 / Acts 1:11 / 1 Thess. 4:15-17)—rather than a precise replication of His ascension. Luke could have used akribōs (meaning “precisely,” Acts 18:25) to indicate exactness, but his choice of hon tropon supports a similarity and spiritual fulfillment. Jesus did not ascend on a horse with a sword from His mouth, nor did “every eye” of the Tribes of the Land of Israel see Him leave (Rev. 19:11–15; 1:7). The argument for an “exact same way” return falters when other Second Coming passages are applied literally to His ascension.

Futurists err in claiming Jesus would return in exactly the same way as He “departed.” Scripture teaches He would return as He entered the sky—hidden in God’s glory cloud. The order of events is:

1). He was taken up (Acts 1:9).

2). A cloud received Him from their eyes (Acts 1:9).

These may have occurred simultaneously, as Partial Preterist Keith Mathison notes, suggesting the verse could read, “He was lifted up; that is, a cloud received Him out of their sight.”[8] Jesus may have been instantly hidden in the cloud.

3). The disciples saw Him going into the sky, gazing intently as He ascended in the cloud (Acts 1:10–11).

In the Old Testament, God’s glory was never literally seen during judgments or salvation (Exod. 13:21; Isa. 19:1). Jesus, hidden in the glory cloud, was “taken up in glory” (1 Tim. 3:16) and would return as the Ancient of Days (Dan. 7:13 OG LXX; Rev. 1:7-17).

God became flesh, seen and touched as Jesus (John 1:14; 1 John 1:1), but this was temporary (Heb. 5:7), tied to the old covenant’s types and shadows (Gal. 4:4; Rom. 5–8; 2 Cor. 3; Heb. 8:13). Though no longer in the flesh, Jesus retains His human nature, as do saints in heaven, who remain human without physical bodies. Neither Jesus nor believers are “nonhuman,” contrary to some Futurist claims.

The angels’ question, “Why do you stand here looking into the sky?” (Acts 1:11), implies Jesus would not return in physical form. Longing for His earthly form was futile; He had returned to His pre-incarnate glory. His return would mirror His ascent—hidden in the Father’s glory cloud- that would also engulf His Church in a spiritual and permanent indwelling (John 14:23; Luke 17:20-37; Heb. 12:22–24).  Most commentators and cross-references align Acts 1:11’s “in like manner” coming with the cloud comings or coming of Christ in Matthew 16:27–28, 24:30–31, 26:64–68; Luke 21:27; and Revelation 1:7, which Partial Preterists see as all fulfilled by AD 70. While the Partial Preterist system agrees these passages were fulfilled in AD 70 most inconsistently exempt Acts 1:11 to support Futurist creeds, despite admitting Christ was figuratively “seen” coming on the clouds in AD 70. Partial Preterist Milton Terry, however, harmonized these texts:

“Whatever the real nature of the Parousia, as contemplated in this prophetic discourse, our Lord unmistakably associates it with the destruction of the temple and city, which he represents as the signal termination of the pre-Messianic age. The coming on clouds, the darkening of the heavens, the collapse of elements, are, as we have shown above, familiar forms of apocalyptic language, appropriated from the Hebrew prophets. 

Acts i, 11, is often cited to show that Christ’s coming must needs be spectacular, “in like manner as ye beheld him going into the heaven.” But (1) in the only other three places where [“in like manner”] occurs, it points to a general concept rather than the particular form of its actuality. Thus, in Acts vii, 28, it is not some particular manner in which Moses killed the Egyptian that is notable, but rather the certain fact of it. In 2 Tim. iii, 8, it is likewise the fact of strenuous opposition rather than the special manner in which Jannes and Jambres withstood Moses. And in Matt. xxiii, 37, and Luke xiii, 34, it is the general thought of protection rather than the visible manner of a mother bird that is intended. Again (2), if Jesus did not come in that generation, and immediately after the great tribulation that attended the fall of Jerusalem, his words in Matt. xvi, 27, 28, xxiv, 29, and parallel passages are in the highest degree misleading. (3) To make the one statement of the angel in Acts i, 11, override all the sayings of Jesus on the same subject and control their meaning is a very one-sided method of biblical interpretation. But all the angel’s words necessarily mean is that as Jesus has ascended into heaven so he will come from heaven. And this main thought agrees with the language of Jesus and the prophets.”[9]

Terry’s hermeneutic is solid in that he shows where “in like manner” is used elsewhere (Matt. 23:37; Acts 7:28; 2 Tim. 3:8) to not be referring to the exact same way but in a similar way.  It is also rooted in the analogy of faith (Scripture interprets Scripture), confirming that Matthew 24:30–31, Acts 1:11, and Revelation 1:7 describe the same AD 70 cloud coming event.

Even before Terry there was prominent English theologian and scholar Zachary Pearce who likewise interpreted Acts 1:11 as fulfilled in AD 70:

“i.e. with marks of divine power; though not the same marks, yet as strong ones. It is not said, that they should see him come, as they saw him go: we may therefore suppose, that only Jesus’s coming to visit the Jewish nation in their destruction is here meant by the angels.” (Gary DeMar in his article Still Looking for that Slam Dunk Verse referencing Zachary Pearce, A Commentary, with notes, on the Four Evangelists and the Acts of the Apostles, 2 vols. (London: 1777), 2:4: https://bit.ly/3NX1N6W).

Acts 1:9-11 and the Second Exodus Inheritance Generation 

Lightfoot and Gill noted that the forty days of Acts 1:3 and the forty years (AD 30–70) mirror the first exodus, where twelve spies scouted the land for forty days, leading to a forty-year wilderness period (Num. 13-14; 32:11-13). Most spies doubted God’s promise, so that generation perished, while a remnant (Joshua and Caleb) and a new generation entered the promised land. Similarly, in the second exodus, most of Israel rejected Jesus as the Bread of heaven (John 6:35-41), crucifying Him. A remnant believed, entering a forty-year period (AD 30–70) where unbelievers perished, culminating in AD 67–70, while the remnant entered the “heavenly land” and “city” Abraham sought (Heb. 11:10, 16; 13:14).

Hebrews 3–4 and 10 parallel Israel’s wilderness generation with the new covenant generation awaiting its “rest.” Hebrews 10:25–37, citing Deuteronomy 32, declares this “Sabbath rest” was “drawing near,” with Christ’s coming “in a very little while” (Heb. 10:37), ushering in the heavenly inheritance.

First Exodus / Second Exodus Parallels

The first exodus provided the pattern: deliverance after 400 years, 40 years of testing, covenant at a mountain, divine glory, miraculous provision, trumpet blasts, and a promised inheritance. Moses foretold a “perverse and crooked generation” facing judgment at an appointed time, when God would judge, avenge His servants, and raise His people (Deut. 32:5, 20, 35, 39).

Lightfoot and Gill, echoing rabbinic tradition, noted Jewish expectations of a 40-year Messianic transition, as Dr. Cohen explains and includes this to be a period between the two worlds or ages:

“Many Rabbis believed that the period of the Messiah was to be only a transitionary stage between this world [age] and the world [age] to come, and opinions differed on the time of its duration. How long will the days of the Messiah last? R. Akibs said, Forty years, as long as the Israelites were in the wilderness.”[10]

Jesus fulfilled this precisely:

• AD 30–70 was the 40-year “this generation” of testing and covenant transition.
• His 40-day fast paralleled Moses’ Sinai ascent; His 70 disciples pointed to the gospel reaching the 70 nations (Gen. 10–11; Rom. 10:18).
• Pentecost reversed Sinai’s judgment, building the new covenant Temple.
• The trumpet call of Matthew 24:31 and 1 Thessalonians 4:15-17 gathered the elect into heavenly Zion (Heb. 12:22; Rev. 10-11, 14), consummating the marriage covenant in AD 70 (Rev. 21–22).

Deuteronomy 32:5, 20 and Israel’s Last Days Second Exodus

The second exodus motif, rooted in the Old Testament patterns of deliverance and judgment, finds further expression in the Song of Moses (Deut. 31:29–32:43). Peter, Jesus, and Paul draw on Deuteronomy 32:5, 20, identifying their first-century generation as the “perverse and crooked” one facing imminent judgment and the rise of a new covenant nation. This section explores how their eschatology fulfills Moses’ prophecy, culminating in the AD 70 Parousia.

Peter and the Song of Moses

Peter’s Pentecost sermon in Acts 2 frames the Spirit’s outpouring as the “last days” inauguration, citing Deuteronomy 32:5, 20: “Save yourselves from this crooked generation” (Acts 2:40). He links this to Joel 2:28–3:14 (LXX) and Deuteronomy 31:29, portraying his generation as the terminal one facing the “day of the Lord” (Acts 2:14–21, 40). In 1 Peter 2:4–8, Christ is the rejected “Rock” or “Cornerstone” (Deut. 32:4–5, 15, 18; Isa. 28:16; Ps. 118:22), with Judaizers as “blots and blemishes” (2 Pet. 2:1–13; Deut. 32:5), facing imminent judgment in AD 70. Peter forms a new “holy nation” (1 Pet. 2:9–10; Deut. 32:21; Hos. 2:23), with salvation “ready to be revealed” at the “appointed time” (1 Pet. 1:4–5, 20; 4:5, 7, 17; Deut. 32:35 LXX). Scoffers deny the “end” (2 Pet. 3:3–4; Deut. 32:28–29), but the old covenant’s “heavens and earth” burn in de-creation judgment (2 Pet. 3:5–13; Deut. 32:22), fulfilled in AD 70. Vengeance comes as a “thief” (2 Pet. 3:10; Deut. 32:35, 43), vindicating believers and raising the new covenant body (Acts 2:20–21; 3:23).

Jesus and the Song of Moses

Jesus echoes Deuteronomy 32:5, 20, calling His contemporaries a “faithless and perverse generation” (Matt. 17:17; Deut. 31:29). In Matthew 21–25, He develops Moses’ themes: rejecting the “Rock” (Matt. 7:24–27; 21:42–45; Deut. 32:4–5), filling up blood guilt (Matt. 23:29–36; Deut. 32:23, 34), and failing to discern the “end” (John 12:37–40; Matt. 24:3, 13-14; Deut. 32:28–29). The kingdom transfers to a new “nation” (Matt. 21:43; Deut. 32:21), with de-creation judgment on the old covenant “heaven and earth” (Matt. 22:7; 24:29, 35; Deut. 32:22). Vengeance arrives at the “appointed time” (Luke 21:8, 20–32; Deut. 32:35 LXX), and the elect are gathered spiritually in AD 70 (Matt. 24:30–31; Deut. 32:39). Jesus’ Olivet Discourse (Matt. 24–25) blends Moses’ warnings with Daniel’s visions, affirming AD 70 as the “end” (Dan. 9:26–27; 12:4 LXX), fulfilling the Law and Prophets in “this generation” (Matt. 24:34; Luke 21:22–32).

Paul and the Song of Moses

Paul identifies his generation as the “crooked and twisted” one (Phil. 2:15; Deut. 32:5, 20), facing the “end of the ages” (1 Cor. 10:11; Deut. 32:29). In Romans 9–11, he cites Deuteronomy 32:21 (Rom. 10:19), showing Gentiles provoke Israel to jealousy, forming a new covenant “Nation” or “Israel of God” (Rom. 10:19; Gal. 6:16; Deut. 32:21). Christ is the rejected “Rock” (1 Cor. 10:4; Rom. 9:30–33; Deut. 32:4–5), with blood guilt filling up (1 Thess. 2:14–16; Deut. 32:23, 34). The old covenant world passes in de-creation (1 Cor. 7:29–31; Deut. 32:22), with vengeance on persecutors (2 Thess. 1:5–10; Deut. 32:35, 43) and corporate resurrection (1 Cor. 15; Rom. 8:18–23; Deut. 32:39) in AD 70. Paul’s “near” “appointed time” or kairos (Rom. 13:11–12; 1 Cor. 7:29–31) and “about to be” redemption (Rom. 8:18–23 YLT) echo Moses’ prophecy of a coming “appointed time” in which the fulfillment would be “near” (Deut. 32:35 LXX).

Summary of Deuteronomy 32’s Fulfillment

Peter, Jesus, and Paul unify Deuteronomy 32’s motifs—rejection of the Messiah, terminal generation, de-creation, vengeance, and resurrection—fulfilled in AD 70. The following chart summarizes their application:

Peter, Jesus, and Paul collectively affirm that their generation fulfilled Moses’ Song, marking the old covenant’s end and the new covenant’s rise within a 40-year second exodus timeframe culminating in AD 70. Their inspired imminence—“near,” “at hand,” “about to”—points to this historical reality, which futurists often seek to twist and reinterpret to fall in line with unbiblical traditions.

Conclusion

Jesus’ 40-day post-resurrection ministry in Acts 1:3, 8–11 inaugurated the New Covenant second exodus, fulfilling Jewish Messianic expectations (Lightfoot, Gill, Dr. Cohen) and Moses’ prophecy of a “perverse and crooked generation” (Deut. 32:5, 20). Peter, Jesus, and Paul applied this to their first-century generation (Acts 2:40; Matt. 17:17; Phil. 2:15), marking AD 30–70 as the transition from the Old Covenant to the New Covenant, culminating in Christ’s AD 70 cloud-coming, as can be harmonized by Partial Preterists like Lightfoot, Gill, and Terry.

The glory-cloud that received Jesus at His ascension returned to envelop His Church, fulfilling John 14:2–3, 23: “I will come again and receive you to Myself… We will come to him and make Our home with him.” Hebrews 10–13:14 confirms believers are to dwell in the heavenly Jerusalem, and Revelation 21:3, 22 declares God’s tabernacle is with the Church at the “in a very little while” or “soon” second coming is AD 70. This Full Preterist perspective refutes futurist objections, affirming that human personhood and Christ’s eternal priesthood (Heb. 7:16, 24–25) require no physical bodies in the afterlife or resurrection, as seen in Samuel’s spiritual identity (1 Sam. 28:14) and Jesus’ promise to the thief (Luke 23:43).  The resurrection in Revelation 20 entails the emptying of Hades of souls or spirits to be raised into God’s presence and to inherit eternal life or eternal torment.  There is no mention of physical bodies or these souls being incomplete humans without such.

Christ’s spiritual return in AD 70 completed the second exodus, fulfilling Deuteronomy 32’s judgment, vengeance, and resurrection (Deut. 32:35, 39, 43). The Church, raised from Adamic death and Hades, inherited the “better” and “true” “heavenly land” and “city” longed for by Abraham and the prophets (Heb. 10:1–13:14; Rev. 21–22). The Parousia was the climactic establishment of God’s presence with His people, who now live forever in the glory-cloud or Most Holy Place / New Jerusalem (perfect square Rev. 21:16) inviting sinners to come through her open gates to be spiritually healed and receive eternal life (Rev. 22:2, 17).

[1] John Lightfoot, COMMENTARY ON THE NEW TESTAMENT FROM THE TALMUD AND HEBRAICA, Vol. 4 Matthew – 1 Corinthians(Oxford Press, 1859, Hendrickson Publishers, 2003)  p. 9

[2] John Gill, John Gill’s Exposition on the Entire Bible, Biblehub.com

[3] Ibid.

[4] Ibid.

[5] Tony Badillo, The Portrayal and Ascension of the Immortal Soul or Spirit in the Levital Offerings, http://www.templesecrets.info/spsoul.html).

[6] Robert Johnston, Leviticus:  Visions Beyond the Wilderness, p. 129

[7] Keith A. Mathison, Postmillennialism An Eschatology of Hope (Phillipsburg, NJ:  1999), p. 117

[8] Keith A. Mathison, FROM AGE TO AGE THE UNFOLDING OF BIBLICAL ESCHATOLOGY, (Phillipsburg, NJ: P&R Publishing, 2009),  p. 459

[9] Milton S. Terry, A Study of the Most Notable Revelations of God and of Christ (Grand Rapids, MI: Baker Book House, 1988), pp. 246-247

[10] Rev. Dr. A. Cohen, Everyman’s TALMUD, (New York: E.P. Dutton & Co., Inc., 1949), p. 356. Emphasis MJS.