I am continuing my series in challenging to debate and giving a response to James White, Shabir Ally (Muslim), Sam Shamoun, and Anthony Rogers concerning the Islamic charge that Jesus was a “false prophet” in that He allegedly taught that His Second Coming connected to “the end of the world” would take place in some of the lifetimes and generation of His first century audience and that the NT continued teaching this failed hope (Matt. 16:27-28/Matt. 24/1 Thess. 4-5).
In my last article I gave 8 exegetical arguments from Matthew 16:27-28 which proved Christ was faithful in fulfilling His Second Coming promise to come and close the end of the Old Covenant (OC) age (not end planet earth) in AD 70.  This not only refutes Shabir Ally’s charges (and that of liberals and atheist critics), but these exegetical arguments destroy James White’s Amillennialism and the Partial Preterist views of Anthony Rogers and Sam Shamoun. In this article, I will further develop that neither White’s Amillennialism nor Roger’s and Shamoun’s Partial Preterism have a sound “apologetic” against their Muslim critics as we enter a study on Daniel’s “time/hour of the end” (not end of time) judgment and resurrection event, and how Daniel 12 is developed in Jesus’ teaching on the “end of the age” or coming resurrection “hour” in Matthew 13:39-43/Matthew 24:3, 30-31/Luke 20:27-40/John 5:28-29.
The timing of the resurrection of the dead is the Achilles heel of creedal Partial Preterism and Amillennialism. I can and will prove that Muslim Shabir Ally’s “prophet” Muhammad was a false prophet on three points. First, by demonstrating that the last hour was not fulfilled when Muhammad taught it would be – in the lifetimes of those he was speaking to. Secondly, Muhammad was a false prophet because the Quran places the event in the future when Jesus in fact has already fulfilled the end of the [OC] age resurrection hour event in AD 70. And lastly, Muhammad was a false prophet because he claimed the end time resurrection would be physical when in fact the NT teaches it to be a spiritual one to be fulfilled by AD 70. And by the same standards I can prove that the eschatological NT Jesus James White, Anthony Rogers, David Wood, Robert Spencer, Robert Morey bring into their debates with Muslims (on this topic) – is also unfortunately a false prophet. Therefore, it is necessary that they repent from their views and accept the “Faithful and True Witness” of the Scriptures and not a failed creedal Jesus who did not accomplish what, when, and how He said He would fulfill the end of the age resurrection. Selah.       
I will begin addressing my Christian futurist brethren first and then address Shabir Ally and Islam’s false prophet Muhammad at the end of this article. Anthony Rogers quoting Milton Terry in his article agrees with Full Preterists such as myself that the “end of the age” or “the end” throughout Matthew 24 is not discussing the end of world history or the end of planet earth – but contextually it is referring to the end of the old covenant (OC) age in AD 70. This destroys the faulty premise of Shabir Ally and all those liberals which he quotes from that merely assume Jesus was predicting “the end of the world” or end of world history to take place within His generation. But as I will demonstrate claiming Matthew 24-25 is about the “end of the old covenant age” also destroys Anthony Roger’s Partial Preterism!
I reached out to Anthony Rogers and asked him why in his article he spent no time on how Jesus uses “the end of the age” in the rest of Matthew’s gospel (cf. Matthew 13:39-43 and Matthew 28:18-20)? I asked him if he agreed with other Partial Preterists (such as Joel McDurmon and Gary DeMar) that the end of the age in Matthew 13:39-43 is identified as the end of the OC age in AD 70? And if so does he realize that Jesus is referencing the resurrection of Daniel to be fulfilled at the end of the OC age in AD 70 (cf. Matt. 13:39-43/Dan. 12:2-3)? What was Anthony Roger’s response? He told me he was too busy to answer my question, referred me to ask Mr. Gentry these questions, and eventually “blocked” me from asking any further challenging questions directed at his article! Wow, what a bold public “apologist” he is – right up there with White and Shamoun apparently. He follows the same cowardly approach as Kenneth Gentry (whom he says lives just 10 miles from him – big deal is my response). I asked him to ask Ken to respond to questions and challenges we have given to him in our book which to this very day Ken has avoided answering (6 years and counting). What follows are the arguments and challenges that Partial Preterists such as Anthony Rogers and Kenneth Gentry want to literally block me from challenging them on and if they can block you from seeing (and is also the one that Amillennialists such as James White don’t want you to see or have them to address in a public setting with a Full Preterist theologian being present):
Partial Preterism (Anthony Rogers/Kenneth Gentry/Joel McDonald/James Jordan) – The “time of the end” resurrection of Daniel 12:2 was spiritually fulfilled in AD 70 at Christ’s parousia.  The “end of the age” is the end of the OC age in AD 70 in Matthew 13 and Matthew 24.  Jesus references the resurrection and glorification of Daniel 12:2-3 to be fulfilled at the end of the OC age gathering/judgment in Matthew 13:39-43 (ie. in AD 70).
Classic Amillennial view of the two ages (James White) – The “time of the end” resurrection takes place at Christ’s ONE Second Coming or “the parousia” event.  Jesus picks back up this “end of the age” “gathering” judgment/resurrection motif from Matthew 13:39-43 in Matthew 24:30-31 to be fulfilled at His One Second Coming event (ie. Dan. 12:2-3=Matt. 13:39-43=24:3, 30-31).
Full Preterism (Michael Sullivan/David Green) – Jesus teaches that the one “end of (the OC) age” resurrection and judgment gathering of (Dan. 12:2-3=Matt. 13:39-43=Matt. 24:3, 30-31) was fulfilled in AD 70 at His ONE Second Coming or “the parousia” event.
Here is the challenge in my chapter that I gave Partial Preterists such as Kenneth Gentry and Keith Mathison (authors of WSTTB? – the book James White ironically recommends which he alleges refutes Full Preterism) from my/our book response to them (in House Divided Bridging the Gap in Reformed Eschatology…”):
“The fulfillment that has been wrought in Christ is no piecemeal fulfillment that has remained a “yes and no” fulfillment/non-fulfillment for 2,000 years, as futurists such as Mathison imagine. The Law of Moses does not remain “imposed” as it did between the Cross and the Parousia (Heb. 9:10, NASB). Rather, Christ returned and the old covenant vanished in His Presence forty years after His Cross (Heb. 8:13). If He did not return, and if the dead were not raised in Him, then the old covenant never vanished, and we are still in our sins. This is the inevitable implication of denying that literally “all things written” (Luke 21:22) have been fulfilled in Christ today.
A comparison of Daniel 12:1–2 with the Olivet Discourse proves that literally every eschatological prophecy in the Scriptures would be fulfilled in AD 70:
Daniel 12:1-12 Olivet Discourse

Daniel 12:1-2 Olivet Discourse
1. Tribulation and Abomination that causes Desolation (Dan. 12:1, 12) 1. Tribulation and Abomination that causes desolation (Matt. 24:15, 21; Lk. 21:20-23)
2. Judgment and Deliverance (Dan. 12:1) 2. Judgment and Deliverance (Lk. 21:18-22, 28; Matt. 24:13)
3. Resurrection (Dan. 12:2-3) 3. Resurrection (Matt. 13:39-43; 24:30-31; Lk. 21:27-28)
4. The End (Dan. 12:4, 6, 8-9, 13) 4. The End (Matt. 24:3, 13-14)
5. When would all this take place? “. . .when the power [The Law] of the holy people [Israel] has been completely shattered [the destruction of the city and the sanctuary in AD 70], all these things [including the judgment and resurrection] shall be finished.” “But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” (Dan. 12:7, 13)  5. When would all this take place?“There shall not be left here onestone upon another, that shall notbe thrown down” [the destructionof the city and the sanctuary in AD70].” “Verily I say unto you, This generation shall not pass, till all these things [judgment & resurrection] be fulfilled.” (Matt. 24:1, 34) Daniel was told he would not live to witness the resurrection and judgment while Jesus and Paul instructed that some of their contemporary’s would live to witness this event (Matt. 13/Matt. 16:27-28/Matt. 24-25/1 Thess. 4-5).

Mathison believes that the majority of scholars “rightly understand” the resurrection of Daniel 12:2-3 as being a future biological resurrection of all believers.[2] But he has not explained how that resurrection can be separated from the first-century great tribulation, abomination of desolation, and destruction of Jerusalem in Daniel 12:1, 7, 11. Daniel 12:7 says that when the power of the holy people would be completely shattered (in AD 70), then “all these things would be finished” –not “some” of them.
Partial Preterist James Jordan now understands the resurrection of Daniel 12:2-3 (and Daniel’s personal resurrection in verse 13) as being a spiritual and corporate resurrection that took place from Jesus’ earthly ministry to AD 70. Jordan actually sees this past resurrection as being the resurrection of Revelation 20: “The death of the Church in the Great Tribulation, and her resurrection after that event, were the great proof that Jesus had accomplished the work He came to do. The fact that the Church exists today, nearly 2000 years after her death in the Great Tribulation, is the ongoing vindication of Jesus work.”[3] “Revelation takes up where Daniel leaves off, and deals mostly with the Apostolic Age and the death and resurrection of the Church.”[4] “What Daniel is promised is that after his rest in Abraham’s bosom, he will stand up with all God’s saints and join Michael on a throne in heaven, as described in Revelation 20, an event that came after the Great Tribulation and in the year AD 70.[5]
Mathison’s co-author Gentry has also finally come to the conclusion that the resurrection of Daniel 12:2 was fulfilled in AD 70:
“In Daniel 12:1-2 we find a passage that clearly speaks of the great tribulation in AD 70.”
“…But it also seems to speak of the resurrection occurring at that time…”
“Daniel appears to be presenting Israel as a grave site under God’s curse: Israel as a corporate body is in the “dust” (Da 12:2; cp. Ge 3:14, 19). In this he follows Ezekiel’s pattern in his vision of the dry bones, which represent Israel’s “death” in the Babylonian dispersion (Eze 37). In Daniel’s prophecy many will awaken, as it were, during the great tribulation to suffer the full fury of the divine wrath, while others will enjoy God’s grace in receiving everlasting life.”[6]
We commend Gentry for his recently developed full preterist exegesis of Daniel 12:1-3. However, it presents a problem for him. Gentry stated, in the same book, that the resurrection in the parable of the wheat and tares is not yet fulfilled.[7] Yet Jesus taught that Daniel 12:2-3 would be fulfilled at the same time as that parable (Dan. 12:2-3; Matt. 13:39-43).
Nevertheless, some of Gentry’s partial preterist colleagues have come to the conclusion that the parable of the wheat and tares was also fulfilled in AD 70. For example, Joel McDurmon (Gary North’s sonin-law, and Director of Research for Gary DeMar’s American Vision)[8]:
It is clear that Jesus did not have in mind the end of the world, nor did He mean the final judgment. Rather, Matthew 13:24-30, 36-43 describe the judgment that would come upon unbelieving Jerusalem. During this time, the angels would “gather out of his kingdom all things that offend, and them which do iniquity” (13:41) and these would be judged with fire. Many of them literally were burned in fire during the destruction of Jerusalem. During this same time, however, the elect of Christ—“the children of the kingdom” (v. 38)—will be harvested. While the explanation of the parable does not tell us their final end, the parable itself has the householder instructing the harvesters to “gather the wheat into my barn.” In other words, they are protected and saved by God.
This, of course, is exactly what happened to the Christians. Not only were they saved in soul, but they mostly fled Jerusalembefore the Roman siege. This was consequent to Jesus’ advice to flee and not look back once the signs arose (Matt. 24:16-22); indeed this would correspond with the angels’ work of harvesting the elect (24:30).[9]
Curiously, McDurmon does not mention that the resurrection of Daniel 12:2-3 is quoted by Jesus in Matthew 13:39-43. Partial preterists such as McDurmon also ignore the fact that Paul, in agreement with Daniel and Jesus, also taught that the resurrection of Daniel 12:2-3 was imminent in the first century:
having hope toward God, which they themselves also wait for, that there is about to be a rising again of the dead, both ofrighteous and unrighteous (Acts 24:15, YLT & WEY; cf. Matt. 13:39-43).
There is only one passage found in “the law and prophets” that explicitly speaks of a resurrection of believers and unbelievers, and that is Daniel 12:2-3. This is Paul’s source in Acts 24:15, as virtually any commentary or scholarly work agrees. As G. K. Beale and D. A. Carson wrote on Acts 24:15:
The resurrection of the righteous and the unrighteous is based on the prophecy of the end in Dan. 12:2-3, which indicates two groups of people, some being raised to eternal life and others to eternal reproach and shame, and then refers to the “righteous” (Θ) or to “righteousness” (MT). Clearly this passage lies behind Paul’s statement, although the wording is different.[10]
Partial Preterists such as Gentry who admit the resurrection of Daniel 12:2 was fulfilled in AD 70 need to not only address the issue of this being Paul’s source for his resurrection doctrine in Acts 24:15, but other places in the NT. Again Beale points out in one of his most recent works, that Jesus is following the (OG) LXX of Daniel 12:1-2, 4 as His source for His teaching on “eternal life” and the coming resurrection “hour” (or “the hour of the end”) of both believers and unbelievers in (John 5:28-29).[11]
And clearly the books being opened in judgment and the resurrection of all in Daniel 12:1-2 is the judgment and resurrection of Revelation 20:5-15. Gentry at one point seeking to refute the Premillennial Dispensational theory of two resurrections cited Daniel 12:2/John 5:28-29/John 6:39-40/Acts 24:15 as evidence of “one resurrection and one judgment, which occur simultaneously at the end…”[12] We couldn’t agree more with Gentry #1 – that these texts are descriptive of “one” and the same resurrection and judgment which take place at the same time in history. And yet we also agree with Gentry #2 – Daniel 12:2 was fulfilled in AD 70.
Another question or challenge for partial preterists who see the resurrection of Daniel 12:2-3 as being fulfilled in AD 70 is this: How many times must Daniel be raised unto, and receive, “eternal life?”

Daniel 12 1 Corinthians 15
1. Resurrection unto “eternal life”     (v. 2) 1. Resurrection unto incorruptibility or immortality (vss. 52–53)
2. Time of the end (v. 4) 2. Then cometh the end (v. 24)
3. When the power of the holy people [Mosaic OC law] is completely shattered (v. 7) 3. When victory over “the [Mosaic OC] law” comes (v. 56)

To be fair and thorough I should point out a recent development in Gentry’s understanding of how the resurrection of Daniel 12:2 is fulfilled.  As we saw above, Gentry, in order to refute the two-resurrection theory of premillennial dispensationalism, claimed that the resurrection of this text is the one and same, yet-future resurrection as described by Jesus and Paul in John 5:28-29; John 6:39-40; and Acts 24:15 (and no doubt Revelation 20).Then later, Gentry changed his interpretation when responding to a full preterist (apparently realizing that he could no longer arbitrarily sever the resurrection of Daniel 12:2 from the first century Great Tribulation in verse 1, and the first-century “time, times and half a time” and “shattering of the holy people” in verse 7). On Gentry’s Facebook wall, he wrote regarding Daniel 12:2 that it has nothing to do with a biological resurrection:
“Daniel 12 is not dealing with bodily resurrection but national resurrection (as does Eze 37). Dan 12 sees the ‘resurrection’ of Israel in the birth of the Christian Church, which is the New Israel.”
But later, following his lecture on the millennium at Criswell Bible College, Gentry gave a slightly different response.  After being challenged on how the New Testament develops the resurrection of Daniel 12:2 in Matthew 13:39–43; John 5:28-28; Acts 24:15 and specifically in Revelation 20:5–15, he responded by saying that Daniel 12:2 was typologically and spiritually fulfilled in AD 70 and that it will be anti-typically and ultimately fulfilled in a literal “bodily resurrection” at the end of world history.
Besides this not being taught by Daniel or any New Testament author, my question and challenge to Gentry’s new explanation of this passage is this:  If Gentry can give Daniel 12:2 two fulfillments (one in AD 70 and one in our future), then what is to stop the dispensationalist from saying something like this:
There may have been some kind of fulfillment of the Great Tribulation in an AD 66–70 (Dan. 12:1; Matt. 24:21) and in the “desolation” of Jerusalem and her temple in AD 70 (Dan. 9:27; Matt. 24:15), but those events were only typological fulfillments.  The ultimate fulfillments will be in our future when Israel rebuilds her temple.
Or why should Gentry oppose the amillennialist teaching that, while the Great Tribulation may have had some aspect of fulfillment in the events leading up to AD 70, we should not consider it as one historic event but an “already but not yet” process the church goes through until the end of history?
Gentry gives Daniel 12:2 two fulfillments but won’t allow dispensationalism or any other futurist system to do the same thing with the Great Tribulation, the three and a half years, or the Abomination of Desolation in Daniel 12 and Daniel 9:27. Jesus in Luke 21:20-22 and Matthew 13:3943 did not say that all Old Testament prophecy or the resurrection and glorification of Daniel 12:2–3 would be fulfilled in two totally different ways spanning thousands or millions of years from AD 70 to the end of world history.  He said that these things would all be fulfilled in His generation (“this generation”) at the end of the old covenant age.” (Taken from Michael Sullivan’s chapter 4: The Eschatological Madness of Mathison or How Can These Things Be?) in my/our book, House Divided Bridging the Gap in Reformed Eschatology A Preterist Response to When Shall These Things Be?; (Ramona, CA: Vision Publishing, Second and Expanded Edition, 2014) pp. 89-95).
James White and our Amillennial opponents in WSTTB? would agree with Full Preterists that the gathering/judgment/resurrection described in the parable of the wheat and tares taking place at the “end of the age” is the same eschatological event described for us in Matthew 24:

Matthew 13 Matthew 24
end of the age, vs. 39 [suntelias ton aionion] end of the age, vs. 39 [suntelias ton aionion]
Preaching of the gospel into all the world before the end Preaching of the gospel into all the world before the end
The coming of the Son of Man, vs. 39-41 The coming of the Son of Man, vs. 29-31
The sending of the angels to gather, vs. 41 The sending of the angels to gather, vs. 31
The time for separation The time for separation
Harvest is at the end of “this age” vs.40 This generation shall not pass till all be fulfilled, vs.34

This is obviously a problem for the Reformed community in that Partial Preterism agrees with Full Preterism that the “end of the age” in both Matthew 13 and Matthew 24 are referring to the OC age in AD 70.  Therefore, once again our opponents don’t refute us, they have formed us “Reformed and always reforming”:
Amillennialism:  The judgment, resurrection “gathering” at the “end of the age” in Matthew 13 and Matthew 24 are the same ONE eschatological event depicting the ONE Second Coming “the parousia” event.
Partial Preterism:  There was a spiritual and corporate resurrection and judgment of the living and dead that took place at the “end of the (OC) age” at Christ’s Parousia in AD 70.
Full Preterism:   The ONE Second Coming (“The parousia”) was fulfilled at the end of the (OC) age in AD 70, at which time there was a spiritual and corporate resurrection and judgment of the living and dead.
Let’s get back to Mr. Anthony Rogers and his unfinished response to Shabir Ally.  So in my brief communications with Anthony Rogers, he referred me to Kenneth Gentry (since Anthony couldn’t finish his articles and didn’t have time to answer my questions).  As one can see, I have addressed and challenged Gentry on these issues in our book and in several of my article online, and no in-depth scholarly article or book response to my/our challenges have been given. In fact NONE of the authors of the book James White recommends (WSTTB?) have attempted to refute my/our book that I just quoted from. Selah.
Again, since the “last hour” is a key element to Islamic eschatology and the failed predictions of the “prophet” Muhammad (a serious problem for Shabir Ally) and it is sticking point between creedal Reformed eschatology and Reformed or Sovereign Grace Full Preterism, I want to spend some time on John’s development of the judgment and resurrection in Daniel 12. Commentators have long understood that Daniel 12:2 is the source for Jesus’ teaching on the resurrection in John 5:28-29 because the only OT passage which mentions a resurrection for both the righteous and the wicked is Daniel 12:2 and the only OT passage addressing “eternal life” is Daniel 12:2.  And as I already addressed G.K. Beale points out an additional connection – in that Jesus is following the (OG) LXX of Daniel 12:1-2, 4 when it comes to this coming resurrection “hour” of both believers and unbelievers:
AD 30

  1. Daniel 12:1:  “And at that hour…”
  1. John 5:25:  “…an hour is coming and now is…”

AD 70

  1. Daniel 12:1:  “And at that hour…”
  1. John 5:28:  “…for an hour is coming, in which all who are in the tombs will hear His voice,”

AD 30

  1.   Daniel 12:2:  “Many of those who sleep in the width of the earth will arise   [anatesontai]…some unto eternal life and others to reproach…and to eternal shame.”
  1. John 5:24:  “…he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into   life.”

AD 70

  1. Daniel 12:2:  “Many of those who sleep in the width of the earth will arise   [anatesontai]…some unto eternal life and others to reproach…and to eternal shame.”
  1. John 5:29:  “and will come forth; those who did the good deeds to a resurrection   [anatasin] of life, those who committed the evil deeds to a resurrection [anatasin] of judgment.” (also related:  1 John 2:18: “Dear children it is the last hour…” and Revelation 14:7:  “…the hour of His judgment has come.”).

David Green wrote the following in our book on the coming resurrection hour of John 5:28-29:
“In order to understand John 5:28 and 29, we must first look three verses above it, in John 5:25, where Jesus said that the hour “now is” when “the dead shall hear the voice of the Son of God, and they that hear shall live.”  As most Reformed interpreters agree, Jesus in that verse was referring to the preaching of His death and resurrection.  The preaching of that message commenced at Pentecost.  “The dead” were physically living people who were spiritually dead in sin, and “the voice of the Son of God” was the gospel.  Having heard the gospel, those who were spiritually “dead” were spiritually resurrected.  They lived in that they received eternal life through faith in the gospel (“the voice of the Son of God”).
Then, in verses 28 and 29, Jesus expanded His teaching on the resurrection to include those who were not only spiritually dead, but who were also physically dead.  He did not call them “dead” (as He had already called the living who were spiritually dead), but He referred to them through another figure of speech as “all who are in the graves.”  They were not literally in their graves or tombs, of course, but were in Hades/Sheol.
What is often missed in this passage is that, like the physically living in verse 25, the physically dead in verse 28 were also going to live by means of hearing Christ’s “voice.”  As we know from verse 25, that “voice” is the gospel.  The physically dead therefore were going to hear the gospel (cf. 1 Pet. 4:6.) and were, as a result of hearing the gospel, going to be resurrected (regenerated, born from out of death and Hades).  This means that the physically dead were, like the physically living, spiritually dead.  And this inescapably means that both the physically living and the physically dead were going to be spiritually resurrected by means of the gospel-voice of the Son of God.  One resurrection in two main stages:  First, the last days saints; then, the Old Testament dead (“the rest of the dead” in Revelation 20:5). Note the parallels between John 4:21, 23 and John 5:25, 28:

  1. . . . [T]he hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. . . . (Jn. 4:23)
  2. . . . [T]he hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. (Jn. 4:21)
  1. . . . [T]he hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (Jn. 5:25)
  2. . . . [T]he hour is coming, in the which all that are in the graves shall hear His voice. . . . (Jn. 5:28)

These two sets of prophecies are parallel.  They speak of the same timeframes, which were these:
Pentecost (AD 30)

  1. The true worshipers would worship the Father in spirit and in truth.
  1. The dead would hear the voice of the Son of God, and live.

Fall of Jerusalem (AD 70)

  1. God’s worshipers would no longer worship Him in Jerusalem.
  1. All who were in the graves would hear His voice.

After hearing the gospel, the dead were raised out of their Adamic graves (Hades) in the end of the age.  And those among them who believed the gospel received eternal life in the kingdom of God.  But those who hated the gospel (those who had done evil) were raised out of Hades only to stand before God and to enter into “eternal punishment” / “the second death” (Matt. 25:46; Jn. 5:28-29; Rev. 20:14).” (David Green, Chapter 7: The Resurrection of the Dead, House Divided Bridging the Gap in Reformed Eschatology, pp. 178-179).
Another exegetical challenge for Anthony Rogers and his friend Ken Gentry is that Partial Preterism agrees with Full Preterism that Jesus’ “already and not yet” eschatological “hour” in John 4:20-24 is between AD 30 – AD 70 when the era of old covenant mountain / temple worship is removed and the new was established (Kenneth Gentry, FOUR VIEWS ON THE BOOK OF REVELATION, (Grand Rapids, MI: Zondervan, 1998), 46.  Kenneth Gentry, THREE VIEWS ON THE MILLENNIUM AND BEYOND, (Grand Rapids MI:  Zondervan, 1999), 246 footnote 45). But then Gentry asserts with no exegetical justification that Jesus’ same phrases depicting an eschatological “already and not yet” coming “hour” in John 5:24-29 allegedly deal with a literal resurrection at the end of world history?!?  We again find this arbitrary and exegetically unconvincing. The inconsistency of the Partial Preterist hermeneutic should be clear enough from these texts:
OT echo / reference to John 5:24-29:  The coming resurrection hour of Daniel 12:1-2 was fulfilled spiritually in AD 70.
Same phrases in previous context:  This “already and not yet” coming “hour” of John 4:20-24 was fulfilled spiritually in AD 30 – AD 70.
The immediate context of John 5:28-29:   It is admitted that the “already” aspect to the resurrection “hour” of John 5:24-26 is a spiritual resurrection, but unlike what we find in John 4:20-24 (the “not yet” of this “hour” that was fulfilled in AD 70), the “not yet” “hour” of Daniel 12:1-2 in John 5:28-29 is now mystically moved to be a literal/biological resurrection at the end of time?!?
Gentry and Partial Preterism in general, have painted themselves into a corner.  Based upon the above exegetical points, why can’t someone believe the resurrection of John 5:28-29 was fulfilled spiritually in AD 70 (“the time of the end”=”the end of the (OC) age”) since Partial Preterism teaches us that its source of fulfillment (Dan. 12:2) has a spiritual fulfillment in AD 70? This is more than terrible logic, it is horrendous and arbitrary exegesis designed to try and attempt to honor NT imminence on the one hand (and deal with critics such as Shabir Ally), while on the other hand try to please man and not violate what the Reformed creeds teach on a literal resurrection – supposedly to take place at the end of world history.
Before leaving John’s development of the coming judgment and resurrection of Daniel 12:1-2 let’s briefly address his teaching on the judgment and resurrection in Revelation 20:

Daniel 12:1-2 Revelation 20:5-15
Only those whose names are written in the book would be delivered/saved from eternal condemnation Dan. 12:1-2 Only those whose names are written in the book would be delivered/saved from the lake of fire Rev. 20:12-15
This is the time for the resurrection and judgment of the dead Dan. 12:1-2 This is the time for the resurrection and judgment of the dead Rev. 20:5-15

As I noted earlier, Partial Preterist James Jordan believes that Daniel’s soul was raised out from among Abraham’s Bosom or Hades to inherit eternal life in God’s presence in fulfillment of Daniel 12:1-2, 13 and Revelation 20. As my chart demonstrates – if Partial Preterism wants to be exegetically consistent in its view that “John picks up where Daniel leaves off,” then THE (not “a”) spiritual resurrection in Revelation 20:5-15 was fulfilled in AD 70 at Christ’s Second Coming event. Selah. Interestingly enough when Partial Preterists such as Gentry debate other futurists who try and give his AD 70 fulfillments a “…double fulfillment” or claim they may have “…repeated recurrence until the end as the already/not yet nature of prophecy unfolds” in his own words these statements have “no exegetical warrant” and is nothing more than “pure theological assertion.” (Kenneth Gentry, FOUR VIEWS ON THE BOOK OF REVELATION, (Grand Rapids, MI: Zondervan, 1998), 44).
So Partial Preterism’s NEW position of taking the resurrection of Daniel 12:2-3 as being fulfilled at the end of the OC age in AD 70 spiritually while now trying to claim it can have a double fulfillment or be stretched out within an “already and not yet” scenario has “no exegetical warrant” and is nothing more than “pure theological assertion.”  Selah.
The Reformed creedal position is that the “already and not yet” process ends with the ONE Second Coming event to close the ONE “end of the age” Jesus instructed us on in the gospels (White’s position).  IF Daniel’s “time of the end” is the end of the OC age (per Partial Preterism), and the “end of the age” in Matthew 13 and Matthew 24 is the OC age (per Partial Preterism), then the creeds are in error (as they themselves claim can be) and need to be Reformed further to place the ONE “time of the end” Second Coming, judgment and resurrection at the close of the OC age in AD 70 (that is if they still believe in “Sola Scriptura” and “Reformed and always reforming”).  Selah. Once again our opponents don’t refute Full Preterism, they form it:
James White (Classic Amillennialism) – The ONE judgment and resurrection depicted in Revelation 20:5-15 (and those elements to the millennial period) have already been recapitulated within the rest of the book (1-19, 21-22) and is brought about by Christ’s ONE Second Coming event (at the end of the age).
Anthony Rogers/Sam Shamoun (Partial Preterism) – The contents of Revelation 1-19, 21-22 were fulfilled imminently at Christ’s coming in judgment upon Jerusalem in AD 70.
Michael Sullivan (Full Preterism) – The ONE judgment and resurrection depicted in Revelation 20:5-15 (and those elements to the millennial period) have already been recapitulated within the rest of the book (1-19, 21-22) and were fulfilled imminently in Christ’s ONE Second Coming event in AD 70 (at the end of the [OC] age). There are a couple of other texts that I want to briefly address on this theme of the coming resurrection hour of Daniel 12:1-4 and it taking place at the “time/hour of the end” or the “end of the (OC) age” in the gospel of Matthew – Matthew 24:36 and Matthew 22:23-33/Luke 20:27-39.
Matthew 24:36 / 1 John 2:18 Day and Hour
“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.” We understand this “day” and “hour” to be the “DAY of the Lord” (ie. the ONE Second Coming event known in the NT as the “day of the Lord,” “day of the Lord Jesus Christ,” “day of God,” “the great day of God Almighty,” etc…) or “HOUR” of resurrection/judgment described for us in Daniel 12:1-2ff. (OG) LXX. This “day” and “hour” is not a 24 hour day or a 60 minute hour, but rather an eschatological day and hour that describes Christ’s parousia (presence) whereby He would unleashing His wrath upon unbelievers and Jews in their land between AD 66 – AD 70 (and judging the unbelieving dead in the unseen realm – emptying Hades into the Lake of Fire) on the one hand, and on the other hand delivering Christians from Jerusalem (to Pella – a physical salvation) and raising / glorifying His corporate body the Church by in-filling them with His presence (overcoming “the [spiritual] death” – a spiritual salvation which overcome “the death” that took place the day that Adam sinned). Jesus is instructing His contemporary “this generation” (AD 30 – AD 70), that they would not know the day or hour of His coming, but (within the context), this day and hour (time period) would be known when the specific signs began being fulfilled.
And in 1 John 2:18 this is exactly what we see. John writes under inspiration: “Little children, it is the last time/hour: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time/hour.” (1 John 2:18). Both Jesus and John are describing Daniel’s “time/hour of the end” of judgment and resurrection as described for us in Daniel 12:1-4. “The Word” (Jesus Christ the eternal God) in His humanity did not know the “day and hour” (time period – roughly between AD 66 – AD 70) of His Second Coming while in the flesh. But beginning in His ascension (engulfed and rising within the glory cloud) when He was “glorified” in the Father’s “presence with the glory He had before the world began” (without a physical body anymore) He did know the “day and hour” of His coming and revealed such to John in 1 John and throughout the book of Revelation. 1 John and Revelation were written prior to AD 70 as the day and hour had begun or was on the verge of beginning.  Matthew Henry’s suggestion of 1 John 2:18 is helpful:
“…it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel’s weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined,” Dan. 9:26.” (Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2446). Peabody: Hendrickson, bold emphasis MJS).
Anthony Rogers and Kenneth Gentry enjoy quoting John Lightfoot a lot (Gentry in his books and Rogers in his response to Shabir Ally). Since Rogers thus far seems to be following the non-division theory of Matthew 24-25 and position of Gary DeMar, I’m assuming he would agree with John Lightfoot at least at this point that the “day and hour” of (Matt. 24:36) is referring to Christ coming in the judgment of AD 70: But of that day and hour knoweth no man.] Of what day and hour? That the discourse is of the day of the destruction of Jerusalem is so evident, both by the disciples’ question, and by the whole thread of Christ’s discourse…” (Lightfoot, J. (2010). A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Matthew-Mark (Vol. 2, p. 442). Bellingham, WA: Logos Bible Software).
“Now, therefore, the foreknowledge of things to come, of which the discourse here is, is to be numbered among those things which flowed from the anointing of the Holy Spirit, and from immediate revelation; not from the hypostatic union of the natures. So that those things which were revealed by Christ to his church, he had them from the revelation of the Spirit, not from that union. Nor is it any derogation or detraction from the dignity of his person, that he saith, ‘He knew not that day and hour of the destruction of Jerusalem;’ yea, it excellently agrees with his office and deputation, who, being the Father’s servant, messenger, and minister, followed the orders of the Father, and obeyed him in all things. “The Son knoweth not,” that is, it is not revealed to him from the Father to reveal to the church. Rev. 1:1, “The revelation of Jesus Christ, which God gave unto him.” (Ibid. p. 444-445).
The reason why the divine wisdom would have the time of the destruction of Jerusalem so concealed, is well known to itself; but by men, since the time of it was unsearchable, the reason certainly is not easy to be searched. We may conjecture that the time was hid, partly, lest the godly might be terrified with the sound of it, as 2 Thess. 2:2; partly, that the ungodly, and those that would be secure, might be taken in the snares of their own security, as Matt. 24:38. But let secret things belong to God.” (Ibid. p. 446).
The “hour/time of the end” judgment and resurrection in Daniel 12:1-4 is found in Jesus’ teaching on the eschatological gathering of the wheat/elect into the barn/kingdom at the end of the OC age in AD 70 (ie. Matt. 13:39-43=Matt. 24:30-31, 36ff.). That Matthew 24:30-31 is the resurrection event (predicted to take place within Jesus’ “this generation”) will be more evident once we get into an exegesis of 1 Thess. 4:15-17 and compare the two), but for now these are sufficient points that connect the judgment and resurrection of Daniel 12:1-4 with Matthew 13:39-43=Matthew 24:3, 30-31, 36ff. as fulfilled by the end of the OC age in AD 70. There is an obvious “domino effect” for Anthony Rogers with him taking the “end of the age” in Matthew 24 as referring to the OC age ending in AD 70, that his (conveniently unfinished) article series does not address. Selah.
Matthew 22:23-33/Luke 20:27-40 End of the age and resurrection
“Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying: “Teacher, Moses wrote to us that if a man’s brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. And the first took a wife, and died without children. And the second took her as wife, and he died childless. Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also. Therefore, in the resurrection, whose wife does she become? For all seven had her as wife.”  Jesus answered and said to them, “The sons of this age (OC age cf. Matt. 13:39-40) marry and are given in marriage. But those who are counted worthy to attain that age (NC age – “age to come”), and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ For He is not the God of the dead but of the living, for all live to Him.” (Luke 20:27-38).
“This age” is once again easily identified as the OC age since the giving in marriage in the story is dealing with the Mosaic or the OC Levirate marriage law. I don’t think any Christian would claim this law and practice should be imposed today in the NC age – do they? At the end of the OC age the resurrection would take place for the dead, and while being raised into the eternal NC age they would be like the angels (having no physical bodies) so physical marriage and unions was to be non-existent or a moot point to make from the start! But as a Full Preterist I usually get a challenge something like this:
“You claim the resurrection or “change” for the living took place in AD 70 with the dead. Well, since you and others marry (and Jesus said marriage wouldn’t take place in the NC age), then your view must be false.”
First, while it is true that the resurrection did involve the dead and the living being raised or “perfected” together at the end of the OC age and rising into the NC age by AD 70, the context of this passage is dealing with the physical dead being raised and thus not being able to marry (not having physical bodies).
Secondly, let’s assume the passage does have an application or is dealing with marrying or not marrying for living Christians who have been raised in the NC age in AD 70 and beyond. If this were to be dealt with, again the context is clear in that under the OC Mosaic age marrying to produce (or raise up seed) was connected to the land of Israel. Christians being raised into the NC age by AD 70 and beyond no longer marry for that purpose because the OC law “vanished” “soon” in AD 70 (Heb. 8:13).
Therefore, if the passage has any application to living Christians, (in context) they will no longer marry for the purpose of raising up seed connected to the land and the law of Moses in the NC age. The passage poses no problem for Full Preterists and since it is “orthodox” for Partial Preterists (such as James Jordan) to believe that Daniel’s soul was raised out of Abraham’s Bosom or Hades at Christ’s parousia in AD 70 – I don’t see why this passage isn’t a fulfillment of that resurrection, do you?
This argument by the Sadducees (who denied any existence after physical death) worked well against their Pharisee opponents. Why? Because many of the Pharisees believed that the OT Torah would be carried into the New Creation or Messianic age. Therefore, the Sadducee challenge could be summarized like this:
“Since you believe in a physical bodily resurrection to take place before the New Creation arrives and that the Torah will be practiced at that time, then explain to us whose wife will this woman belong to once all seven brothers are raised and they are living in the New Heaven and Earth?!?” You can almost hear them chuckling because this was forcing the Pharisees into the practice of polyandry (the practice of a woman having more than one husband at once), which unlike polygamy (which was condoned and practiced under the OT law) was not lawful and considered an abomination of sorts.
While this argument worked for the Pharisees it did not work for Jesus. Why?
First, Jesus did not teach that the resurrection involved physical bodies capable and ready to produce (as they had in their lives upon earth).  Believers would be raised to be like the angels in heaven – spiritual beings not producing offspring.
Secondly, Jesus refutes the notion that the OT law (Levirate marriage law) would be applicable in the New Creation or New Covenant age (as most Pharisees had). The practice and purpose of marrying your husband’s brother for the purpose of raising up physical seed to be inherited “in the land” (OT type) would “vanish” in AD 70 (Heb. 8:13), while raising up seed/children through the gospel and producing an inheritance “in Christ” (the anti-type) would be the emphasis for the NC believer.
Jesus effectively silenced BOTH groups (Sadducees and Pharisees). He silenced the Sadducees who denied that the dead were still living, because He stated, that in effect they were very much still “alive” (even though they had physically perished) — “He is not the God of the dead (Sadducees view), but of the living (inferring that Abraham, Isaac, and Jacob were still very much alive/existing).” He silenced the Pharisees by in effect teaching that the dead would be “like the angels” (not having physical bodies) so the issue of “marrying” is a moot point for them. And if there is an application for the living – it also caused them to marvel in that He was supporting the view that the OT or Mosaic OC law would not be carried into the New Creation.
But this does pose a series of challenging question for James White and other futurists who see literal things being fulfilled in the New Creation of Isaiah 65. Since he/they believe a physical resurrection takes place before the arrival of the New Creation (ie. Isa. 65-66/Rev. 20-22), and there is no marriage and reproduction in the age of the resurrection, what kind of sexual unions are taking place in Isaiah 65:17-25 that are producing children at this time? If there is no physical pain in the New Creation, are these painless births for the mothers? If everyone is raised in physical bodies and then placed in the New Creation with no marrying and given in marriage being allowed – are these illegitimate or bastard children being born from these biologically raised individuals?  If everything is perfect in the New Creation, why is there still labor, sin, and biological death being described in the New Creation?
Concluding Part 2 “End of the age” and resurrection
When we use the sound hermeneutical principle of interpreting the Scriptures (the analogy of Scriptues) while at the same time paying attention to the Reformed historical views of the classical Amillennial view with that of Partial Preterism, we arrive at the conclusion that the ONE Second Coming event, judgment, and spiritual/corporate resurrection of the living and dead was fulfilled at the end of the OC age in AD 70 — Full Preterism.
The NT develops these eschatological events described in Daniel (cf. Daniel 7:13-14; 9:24-27; 12:1-13) as being fulfilled at the end of the OC age in AD 70 – and NO OTHER AGE.  Anyone who loves God’s Word will have no desire to go “beyond what is written” and hold to traditions that the Bible does not teach.
James White application:  White “dreads” studying eschatology and avoided the texts Shabir Ally brought up in the debate (Matt. 16:27-28/Matt. 24/1 Thess. 4-5), because he “saw the train (problem) coming” and decided to stick his head in the sand instead of debating and answering the challenge.  If White wants to claim he didn’t have enough time in the debate to address how he would answer Ally’s challenges, he should have requested a follow-up debate exclusively on this subject.  And if Ally was smart, he would call White out on a debate on the subject exclusively.  I am willing to debate either one (or both at the same time) on this subject – anytime anywhere.
White holds to the classical Amillennial view of the “two ages,” but wrongly identifies “this age” as the Christian NC age (which in reality is the OC age of the law and prophets) and the “age to come” to be the heavenly state (instead of the NC or gospel age).  This and his blind obedience to the Reformed creeds (which ironically claim they can and are mistaken on issues) causes him to not be able to deal with NT imminence.
Anthony Rogers/Sam Shamoun application:  Having been a Partial Preterist myself, I can see the “wall” so to speak that Rogers has hit in his response to Shabir Ally in Matthew 24.  He claims he hasn’t had enough time to finish the series, but I have a feeling that much more is involved.  Time will tell.  My debate challenge extends to Mr. Rogers as well.  Rogers has no apologetic for Muslim and other Bible skeptics on Matthew 16:27-28; Matthew 24; 1 Thessalonians 4-5 (or NT imminence in general) because all of these described the ONE Second Coming event to be fulfilled in the first century lifetimes of those Jesus and Paul are addressing.
Shabir Ally application:  Like James White, Anthony Rogers, and Sam Shamoun, Shabir Ally does not understand HOW the Second Coming and resurrection event was to be fulfilled at the end of the age in AD 70 – therefore he arrives at the false conclusion that Jesus was a “false prophet” and therefore the NT was corrupted with Muhammad allegedly fixing them for everyone.  But unfortunately for Islam, the “prophet” Muhammad did not understand the time and nature of these prophecies when he STOLE bits and pieces of these eschatological doctrines from the OT and NT inspired Scriptures.
For Shabir and Islam to claim these are future and physical events when the NT states they would be fulfilled spiritually by AD 70, causes Islam to be a false religion and Muhammad a false prophet.  Selah.
Apparently Islam and Shabir Ally, are willing to forget its rich history of alleged “inspired” and yet failed eschatological predictions (space forbids to address all of them, but for our topic here are a couple):
 Muhammad predicted the “Last Hour” would come within the lifetime and generation of his contemporaries:   
“Anas reported: A young boy of Mughira b. Shu’ba happened to pass by (the Holy Prophet) and he was of my age. Thereupon Allah’s Apostle (may peace be upon him) said: If he lives long he would not grow very old till the Last Hour would come (to the old People of this generation).”  (Sahih Muslim, Book 41, Number 7053).
Muslims claim these hadiths are not sound narratives because they come from Sunan Abu Dawud.  But since these narratives are from Sahih Muslim, they are considered to be very authentic collections of hadiths in Islamic theology.
Other attempts to explain this passage away is that Muhammad was supposedly only teaching that as the child got older the day of judgment would get closer.  But as Sam Shamoun and others have pointed out:
“In the first place these narratives are from Sahih Muslim, considered the second most authentic collection of hadiths.
Secondly, Muhammad didn’t say that as the child grows the hour would be approaching ever closer. Rather, he expressly and unambiguously says that the child WILL NOT GROW VERY OLD until the Day of Judgment comes, which is clearly a false prophecy.” (Sam Shamoun, “Was Muhammad a Prophet of God?” Response to Sami Zaatari’s Debate Points [Part 1]
Muhammad predicted that everyone would die on the earth within a hundred years (thus predicting the end time/last hour events of the judgment and resurrection):
“Once the Prophet led us in the ‘Isha’ prayer during the last days of his life and after finishing it (the prayer) (with Taslim) he said: “Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight will be living after the completion of one hundred years from this night.” (Sahih al-Bukhari, Vol. 1 Book 3, Number 116).
Of this Sam Shamoun and other Christian apologists to Muslim correctly point out:
“Nearly fourteen centuries have gone by and there continue to be human beings alive all around the earth! This particular hadith was so troubling that one narrator tried to explain it away by arguing that Muhammad really meant that none of his generation would be alive in a hundred years:
Narrated ‘Abdullah bin ‘Umar:
The Prophet prayed one of the ‘lsha’ prayer in his last days and after finishing it with Taslim, he stood up and said, “Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight would be living after the completion of one hundred years from this night.”
The people made a mistake in grasping the meaning of this statement of Allah’s Apostle and they indulged in those things which are said about these narrators (i.e. some said that the Day of Resurrection will be established after 100 years etc.) But the Prophet said, “Nobody present on the surface of earth tonight would be living after the completion of 100 years from this night”; he meant, “When that century (people of that century) would pass away.” (Sahih al-Bukhari, Volume 1, Book 10, Number 575)
There are several points to note from this specific report. First, pay attention to the candid admission of the narrator that Muslims themselves understood from Muhammad’s words that the world was going to end in a hundred years. This provides corroborating evidence that the plain meaning of Muhammad’s so-called prophecy was that the last day would occur within a hundred years.
Second, also notice just how irrational this ad hoc explanation is. The hadith compiler really expects his readers to believe that what Muhammad meant was that no one of his generation would be alive within a hundred years when there is nothing amazing about such a claim. To say that one’s generation would all be dead within a hundred years doesn’t require supernatural knowledge. The only thing required to make such a claim is common sense since life expectancy was low in those days. Hardly anyone lived beyond the age of a hundred years. If it was supposed to be a statement (“prophecy”) about the life expectancy of the people living around him, then it was trivial. What is the point?
Even though trivial, it would almost certainly be wrong. Muhammad said “on the surface of the earth” – that is a large place. Although centenarians are rare, they probably existed at all times. Even in the life of Muhammad there was at least one such person. Abu Afak is reported to have lived to the age of 120:
Then occurred the sariyyah of Salim Ibn ‘Umayr al-‘Amri against Abu ‘Afak, the Jew, in Shawwal in the beginning of the twentieth month from the hijrah of the Apostle of Allah, may Allah bless him. Abu ‘Afak, was from Banu ‘Amr Ibn ‘Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, may Allah bless him, and composed (satirical) verses. Salim Ibn ‘Umayr who was one of the great weepers and who had participated in Badr, said: I take a vow that I shall either kill Abu ‘Afak or die before him. He waited for an opportunity until a hot night came, and Abu ‘Afak slept in an open place. Salim Ibn ‘Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people, who were his followers rushed to him, took him to his house and interred him. (Ibn Sa’ad’s Kitab Al-Tabaqat Al-Kabir, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. [Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi – 110 002 India), Volume II, p. 31; bold and underline emphasis ours)
Did Muhammad really want to say that in a hundred years from now, there will be no more people who are older than a hundred years? Again, what would be the point of such an announcement? What has that to do with the message of Islam?
Moreover, Muhammad introduced his announcement with these words: “Do you know the importance of this night?” For that main reason, the alternative interpretation supplied by the narrator makes little sense. After all, in what sense would the observation that a time will come when nobody will be older than a hundred years be important for Muslims or Islam? It is simply irrelevant, and irrelevant is the opposite of important.
On the other hand, the proclamation of the Day of Resurrection and Allah’s judgment of all people is an essential part of Islam. If it had been revealed to Muhammad in his prayer that the world would end in exactly one hundred years, such a revelation would mark this night without question as being very important.
Only this interpretation really makes sense of the statement. The problem is, however, that the only meaningful interpretation of it has the consequence that Muhammad made a false prophecy. Muslims have tried to avert this by putting instead an utterly trivial, irrelevant – and most probably still incorrect – statement into Muhammad’s mouth.
It must also be kept in mind that imam al-Bukhari collected these traditions roughly 250 years after Muhammad’s migration to Medina (c. 622/623 AD), long after the time that Muhammad said the world was going to end. In light of this, it is not surprising that he or someone else would provide an explanation in order to avoid having to admit that Muhammad was a false prophet for falsely claiming that the Day of Resurrection would take place a hundred years after his time.” (Sam Shamoun, Ibid.).
For White, Rogers, Shamoun and other Christians to mock Muslims who try and explain these statements away or ignore them, is hypocritical, for they themselves have stuck their heads in the sand when it comes to Jesus’ teachings on a first century Second Coming (cf. Matt. 10:17-23; Matt. 16:27-28; Matt. 24; Matt. 26:62-64) and then how their inspired Scriptures and first century Prophets understood them to be fulfilled in some of their lifetimes and in their generation (cf. Acts 2:20-40; Acts 17:31YLT; Acts 24:15YLT; Rom. 8:18-23YLT/AV; Rom. 13:11-12; Rom. 16:20; 1 Cor.7:29-31; 1 Cor. 10:11; 1 Cor. 15:51; Phil. 4:5; 1 Thess. 4:15ff–5:1-10; 2 Thess. 1:5-10; 2 Tim. 4:1YLT; Heb. 9:26-28, Heb. 10:37, Heb. 13:14YLT; James 5:7-9; 1 Pet. 1:4-12; 1 Pet. 4:5-7, 17; 1 John 2:17-18; Rev. 1:1–22:6-7, 10-12, 20).  Is it not hypocritical for Sam Shamoun to claim he knows Muhammad was teaching that the last hour of the resurrection and judgment would take place within a 100 years of some of those Muhammad was speaking to, BECAUSE that is how his listeners understood those words; and then turn around and try and deny that the NT understood Jesus’ teaching to be fulfilled within some of their lifetimes (just as Jesus taught them He would)?!?  Some like Sam merely assume that Matthew 16:27 has to be separated thousands of years from verse 28 pretending that Jesus wasn’t predicting that His Second Coming would take place within some of the lifetimes of those He was speaking to.  And Sam Shamoun claims, I’m “worse than a Muslim” because at least they still think he is coming in the future?!?  But in reality Sam shares the same false literal view of the Second Coming that Muslims do, and the truth is that Sam is treating these imminent texts the same way Muslims do of Muhammad’s teachings on the last hour — trying to justify them away using very bad arguments!
Others like James White try and claim the coming of the Son of Man in Matthew 24:27-30 is the Second Coming, but Jesus really wasn’t claiming it would be fulfilled within His AD 30 – AD 70 “this generation” when clearly He said “all these things” (the signs, end of the age, and His coming) would be fulfilled at that time.  Or perhaps they make embarrassing statements that “at hand,” “soon,” “about to be,” “near” “shortly,” don’t really mean what they mean.  They want to claim Muhammad’s disciples have put “words into his mouth that aren’t really there,” when it came to his false predictions, and yet due to their creedal allegiances and carnal literal interpretations and hopes of what they think the kingdom is to look like when it comes, that too have no problems putting words into Christ’s mouth or changing the meaning of words in the NT in order to fit their agenda!  Take the plank out of your own eye before trying to take the one growing out of the Muslims!  

I want nothing to do with their futuristic Second Coming “false prophet.”  I’ll stick with the Jesus of the NT that really did come when and how He said He would!  As this series will prove, not all Christians stick their heads in the sand like James White, Anthony Rogers, and Sam Shamoun on these crucial texts.  And I don’t “dread” the subject like White, I actually live and breathe the subject!  I have proven (better than the Muslim or Bible skeptic ever could) that Jesus did in fact teach that His Second Coming would arrive in the first century, but have also proven that He did fulfill this promise by Coming to end the OC age (not end world history) and fulfill a spiritual and corporate resurrection for His body (the Church). 
PART 1 – Debate Challenge and Response to:  James White, Shabir Ally, Sam Shamoun, and Anthony Rogers – Matt. 16:27-28/Mark 8:38-9:1
PART 2 – Debate Challenge and Response to: James White, Shabir Ally, Sam Shamoun, and Anthony Rogers – “Time/Hour of the End” = “End of the Age” Resurrection (Dan. 12=Matt. 13=Luke 20:27-40=Matt. 24:30-31, 36=John 4-5) All Fulfilled In AD 70
PART 3a. – Debate Challenge And Response To: James White, Shabir Ally, Anthony Rogers, Sam Shamoun – All The Signs, Abomination That Causes Desolation, Tribulation, Times Of The Gentiles – “In Fulfillment Of All That Has Been Written” (Matt. 24:1-25/Luke 21:20-24)
Part 3b. – Debate Challenge And Response To: James White, Shabir Ally, Sam Shamoun, And Anthony Rogers – The Coming Of The Son Of Man (Matt. 24:27—-25:31) Fulfilled By Ad 70
Part 3c. – Debate Challenge And Response To: James White, Anthony Rogers, Sam Shamoun, Shabir Ally: Matthew 24-25 “This Generation” And Division Theories Refuted
Part 4 – Debate Challenge And Response To: James White, Anthony Rogers, Sam Shamoun And Shabir Ally (1 Thess. 4:16-17 & Acts 1:9-11)


I remember many years ago at The Master’s College one of our instructors invited a Mormon apologist to a class so that he could answer questions and challenges from the students.  I had just become a Full Preterist not long before he arrived and was pleasantly surprised that the Lord opened an immediate door for me with this man.  One of the first and most confident “arguments” the class wanted to bring up against Mormonism and to our guest was all of the failed prophecies that Joseph Smith had made about the Second Coming of Jesus.  Apparently the class was not prepared for his response:
“Why is this a big deal for you?  According to you, Jesus is the greatest Prophet of all and didn’t He predict that He would return in some of the lifetimes and generation He was speaking to?  And doesn’t the NT prophets follow that pattern?”
You could have heard a pin drop!  No one wanted to touch that so they moved on to other topics – archeology and the Book of Mormon etc…  Later that evening I had dinner with him and his wife and gave a much more Biblical apologetic to the response he gave to my class.  He was shocked to hear someone actually admit that Jesus did in fact promise to return in the lifetime of those He was speaking to and in their generation.  Nor was he prepared for my second affirmative – “and He was faithful to that promising coming to close the old covenant age in AD 70.”  He admitted to me that he had never been given this response and had no rebuttal.  I also assured him that sticking his head in the sand concerning what Joseph Smith and his early “Prophets” of the LDS taught about a failed Second Coming was just as bad as what my Christian brothers and sisters had done in the class earlier that day.  His “argument” only proved that their view and the Mormon view of prophetic imminence can’t be trusted — nothing more.  While mine exonerated Jesus’ and the NT prophet’s teaching and refuted his.
But MacArthur falls right into the hands of the Mormon “argument” because in his book seeking to refute Partial Preterism and Full Preterism on imminence, he admits the inspired NT authors, Apostles and Prophets taught an imminent Second Coming for their generation (John MacArthur, THE SECOND COMING Signs of Christ’s Return and the End of the Age, pp. 51ff.).  John is clueless and contradictory.  He wants an imminence that is imminent but then ends up having to embrace a “carrot and stick” eschatology that has to re-define real imminence.  Go figure!
The Sovereign Grace Full Preterist knows how to deal with the last days cults when in comes to alleged ongoing “prophetic” “revelations” – because since Christ has come, that office has “ceased” (cf. Dan. 9:24/1 Cor. 13:8-12).  MacArthur had no problem with letting a Mormon “heretic” “step foot” on TMC campus and engage and give “equal time” to him because he and the staff thought it would be an easy refutation.  Yet the truth of the matter is, MacAruthur’s views on imminence plays right into their hands, and if the Second Coming wasn’t fulfilled in the first century, then “prophetic revelations” continue.  Selah.
Recently I have been on Facebook interacting with Muslims and discussing eschatology with them in various groups.  When I point out that Muhammad made false predictions about the Second Coming and “last hour” to take place within a hundred years of those he was speaking to, I get the same kind of “apologetic” my old Mormon friend gave me.  They point out how Jesus and the NT authors are guilty of the very accusation I have brought forth against their “prophet” and then seek to try and explain away that their prophet didn’t in fact make a false prediction etc…  Of course after I have pointed out that I agree with them that Jesus and the NT taught a first century fulfillment and believe that these promises were fulfilled in AD 70 – I haven’t gotten much of a response (similar to that of my Mormon apologist friend).
So my point in this article is to simply develop the similarities between these two end time alleged “prophets” (Muhammad & Joseph Smith) and compare their failed imminent predictions to take place in their generation with that of Jesus’ teaching that He would (and in fact did) come upon the clouds of heaven to bring an end to the old covenant age in His “this generation” ie. by AD 70 (Matt. 24:27-34).  We also need to explore a very important aspect of this and that is if Jesus did in fact keep His word and His parousia took place in AD 70, then could there even be the office of prophet or further “revelations” coming from Muhammad, Joseph Smith, or anyone post AD 70?  And one last point and foundational study needs to be to defend the Deity of Christ (cf. Daniel 7:13-14 [OG LXX & NIV] and Matthew 26:62-65) against these two false prophets and the religions they founded.
Parallels or similarities between the “Prophet” Muhammad and the “Prophet” Joseph Smith:
1. Both founders were visited by an angel.  Joseph Smith claimed to be visited by the angel Moroni.  Muhammad claimed to be visited by the angel Gabriel.
2. Both men claimed to have had visions.
3. Both men were told that other religions were false and got perverted.
4. Therefore, both men were allegedly being called by God to restore the true religion.
5. Both men’s lives contributed towards or wrote a book said to be “inspired by God.”  Islam – The Qur’an.  Mormonism – The Book of Mormon.
6. Both men claimed to be illiterate or uneducated and ironically used this as proof that their revelations and or books were inspired.
7. Both men claimed that the Bible (as the Christians have it today) had been perverted, altered,  or corrupted and was therefore unreliable and therefore in need of their “revelations.”
8. Both men and or religions would claim their holy book was the most correct and perfect book on earth.  However, there are over 4,000 changes to the book of Mormon since the original 1830 version and there are over 1,000 variants in the first 83 Sura’s of the Qur’an.
9. Both men claimed that their holy book was based upon an original stored in heaven.  The Qur’an on tablets and The Book of Mormon on golden plates.
10. Yet oddly (see #8) both “prophets” claimed that the version (Qur’an and Book of Mormon) that we have today are identical to what the prophet revealed and that parts are not altered, lost or corrupted as the Christian Bible allegedly has been.
11. Both men claimed to be the last and final prophet of God.
12. Both men claimed they were persecuted for their correct and pure faith.
13. Both men were polygamists who collected many wives.  Joseph Smith had 33 documented wives.  Muhammad had 11 wives (one was nine years old) – he also collected more wives than his “revelations” allowed!  They also both have low views of women.  In Islam women do not inherit eternal life and the seventy virgins they have sex with in “paradise” are spirit beings.  In Mormonism women can only enter their husbands “paradise” if he grants them such.  Both try and lure their disciples with promises of sex with virgins in “paradise.”
14. Both men borrowed from paganism and polytheism and incorporated these concepts into their new religions.
15. Both men were great story tellers – Joseph Smith was known to be a con-artist and Muhammad a traveling salesman (which is where he heard bits and pieces of the OT and NT and incorporated twisted and inaccurate versions of them into his “revelations”).
16.  Both needed further “revelations” from God to correct issues with their previous “revelations” and or writings.  Muhammad “abrogated” or retracted the “satanic verses” (Sura 53:19-23).  Mormons retracted Smith’s divine order mandating polygamy (D&C 132 and Jacob 2:30) and the LDS has also back peddled on their views of African Americans.
17.  Both religions need other religious books to bring understanding or further clarifications to their previous revelations and or writings.  Muslims use the Hadith and Mormons have the Doctrine and Covenants.
18.  Both are legalistic systems and promote a salvation by works.
19.  Both deny the deity of Christ.
20.  Both are very political in their eschatology.  We all know that Islam believes in world dominance with ISIS vowing to raise its black flag over the Whitehouse.  Joseph Smith claimed he received the full name of a secret organization (made up of the “Council of Fifty” Mormon men) in a revelation on April 7, 1842 called: The Kingdom of God and His Laws, with Keys and Power Thereof, and Judgment in.  It vows to be a theocratic government (ruled by the “true [Mormon] church) which will overthrow the U.S. form of government and eventually be a one world government – paving the way for Christ’s Second Coming and millennial period.  Both believe that at some point the world will be in such chaos that world leaders will beg for their religion to rule them.
21.  Both have doctrines whereby they kill apostates which no longer want to embrace their religion (Mormons call it the doctrine of “Blood Atonement”).  Who knows how far the Mormon church would be willing to go if they thought their golden age of taking over the governments of the world would come true.  Would they kill those that disagreed with the “true church” as they are willing to kill apostates?  Who knows.
22. Both “prophets” falsely predicted that Jesus’ Second Coming or last hour would take place within the lifetime of some of those that were listening to them and or in their generation (see documentation in the bulk of this article).
To briefly recap my approach – 1.  deal primarily with #22 (showing the false prophecies of the two), 2.  highlighting the serious ramifications of #20 (trying to self-fulfill a global “holy war” motif – Islam being the focus here), and 3.  closing with a Biblical view of Jesus #19 (Christ coming upon the clouds of heaven to close the old covenant age in AD 70 proving Jesus is a faithful and true prophet, but more importantly, He is God/Ancient of Days).
Islam’s failed “Prophet” Muhammad
Apparently Islam is willing to forget its rich history of alleged “inspired” and yet failed eschatological predictions (space forbids to address all of them, but here are a few):
1. Muhammad predicted the “Last Hour” would come within the lifetime and generation of his contemporaries:
“Anas reported: A young boy of Mughira b. Shu’ba happened to pass by (the Holy Prophet) and he was of my age. Thereupon Allah’s Apostle (may peace be upon him) said: If he lives long he would not grow very old till the Last Hour would come (to the old People of this generation).” (Sahih Muslim, Book 41, Number 7053).
2. Muhammad predicted that everyone would die on the earth within a hundred years (thus predicting the end time/last hour events of the judgment and resurrection):
“Once the Prophet led us in the ‘Isha’ prayer during the last days of his life and after finishing it (the prayer) (with Taslim) he said: “Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight will be living after the completion of one hundred years from this night.” (Sahih al-Bukhari, Vol. 1 Book 3, Number 116).
3. Muhammad predicted the great war, the coming of the Antichrist and thus the end of the world would take place after the conquests of Jerusalem (636 AD) and Constantinople (1453 AD):
“The Prophet (peace be upon him) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu’adh ibn Jabal).” (Sunan Abu Dawud, Book 37, Number 4281).
Other but more complex views would be Muhammad’s belief that the world was roughly 6,500 years old during his lifetime and that all of the prophecies would be fulfilled when the earth reached her 7,000th year (Btw, many Jewish and even Christians have tried this approach as well in predicting the end of the world – always ending in failure as well). Obviously, the “last hour” (a world-wide literal resurrection and judgment of the dead and literal transformation of the planet earth, etc…) did not happen 500 years from Muhammad’s death.
Since Islam teaches that Allah inspired the OT, then according to Allah, the “prophet” Muhammad was a false prophet and should have been stoned to death (Deut. 18:20-22).
Islam’s version of newspaper eschatology
Muslims not only stick their head in the sand in denial of what their “prophet” taught concerning an imminent fulfillment of the end time prophecies, but virtually all sects of Islam in the Middle East view their wars as fulfillments of these events – thus perpetuating self-fulfilling them in hopes to bring about other false “imminent” eschatological events.
Consider this current news article and how all sides of Islam feels their wars are fulfillments of an imminent eschatological hope:
“If the scenario sounds familiar to an anxious world watching Syria’s devastating civil war, it resonates even more with Sunni and Shi’ite fighters on the frontlines – who believe it was all foretold in 7th Century prophecies.
From the first outbreak of the crisis in the southern city of Deraa to apocalyptic forecasts of a Middle East soaked in blood, many combatants on both sides of the conflict say its path was set 1,400 years ago in the sayings of the Prophet Mohammad and his followers.
Among those many thousands of sayings, or hadith, are accounts which refer to the confrontation of two huge Islamic armies in Syria, a great battle near Damascus, and intervention from the north and west of the country.
The power of those prophecies for many fighters on the ground means that the three-year-old conflict is more deeply rooted – and far tougher to resolve – than a simple power struggle between President Bashar al-Assad and his rebel foes.
Syria’s war has killed more than 140,000 people, driven millions from their homes and left many more dependent on aid. Diplomatic efforts, focused on the political rather than religious factors driving the conflict, have made no headway.
“If you think all these mujahideen came from across the world to fight Assad, you’re mistaken,” said a Sunni Muslim jihadi who uses the name Abu Omar and fights in one of the many anti-Assad Islamist brigades in Aleppo.
“They are all here as promised by the Prophet. This is the war he promised – it is the Grand Battle,” he told Reuters, using a word which can also be translated as slaughter.”
On the other side, many Shi’ites from Lebanon, Iraq and Iran are drawn to the war because they believe it paves the way for the return of Imam Mahdi – a descendent of the Prophet who vanished 1,000 years ago and who will re-emerge at a time of war to establish global Islamic rule before the end of the world.
According to Shi’ite tradition, an early sign of his return came with the 1979 Iranian revolution, which set up an Islamic state to provide fighters for an army led by the Mahdi to wage war in Syria after sweeping through the Middle East.
“This Islamic Revolution, based on the narratives that we have received from the prophet and imams, is the prelude to the appearance of the Mahdi,” Iranian cleric and parliamentarian Ruhollah Hosseinian said last year.
He cited comments by an eighth century Shi’ite imam who said another sign of the Mahdi’s return would be a battle involving warriors fighting under a yellow banner – the color associated with Lebanon’s pro-Assad Hezbollah militia.
“As Imam Sadeq has stated, when the (forces) with yellow flags fight anti-Shi’ites in Damascus and Iranian forces join them, this is a prelude and a sign of the coming of his holiness,” Hosseinian was quoted as saying by Fars news agency.
The historical texts have become a powerful recruitment tool, quoted across the region from religious festivals in Iraq’s Shi’ite shrine city of Kerbala to videos released by Sunni preachers in the Gulf, and beyond.
“We have here mujahideen from Russia, America, the Philippines, China, Germany, Belgium, Sudan, India and Yemen and other places,” said Sami, a Sunni rebel fighter in northern Syria. “They are here because this is what the Prophet said and promised, the Grand Battle is happening.”
Both sides emphasize the ultimate goal of establishing an Islamic state which will rule the world before total chaos.
Although some Sunni and Shi’ite clerics are privately skeptical of the religious justifications for the war, few in the region express such reservations in public for fear of being misinterpreted as doubters of the prophecies.
“Yes some of the signs are similar but these signs could apply at any time after the fall of the Islamic state (1,000 years ago),” one Sunni Muslim scholar in Lebanon said, asking that he not be identified. “There is no way to confirm we are living those times. We have to wait and see.”
For the faithful, the hadith chart the course of Syria’s conflict from its beginning in March 2011, when protests erupted over the alleged torture of students and schoolboys who wrote anti-Assad graffiti on a school wall in Deraa.
“There will be a strife in Sham (Syria) that begins with children playing, after which nothing can be fixed,” according to one hadith. “When it calms down from one side, it ignites from the other.”
Hadith on both sides mention Syria as a main battlefield, naming cities and towns where blood will be spilled.
Syria’s civil war grew out of the “Arab Spring” of pro-democracy revolts in the Middle East and North Africa in 2011 after Assad’s forces cracked down hard on peaceful protests.
But because Assad is a member of the Alawite sect, an offshoot of Shii’ism, and most of his opponents are Sunni Muslims, the fighting quickly took on a sectarian character, which has largely overwhelmed the political issues.
“These hadith are what the Mujahideen are guided by to come to Syria, we are fighting for this. With every passing day we know that we are living the days that the Prophet talked about,” said Mussab, a fighter from the Nusra Front, a Sunni hardline group linked to al Qaeda, speaking from Syria.
Murtada, a 27-year-old Lebanese Shi’ite who regularly goes to Syria to battle against the rebels, says he is not fighting for Assad, but for the Mahdi, also known as the Imam.
Abbas, a 24-year-old Iraqi Shi’ite fighter, said he knew he was living in the era of the Mahdi’s return when the United States and Britain invaded Iraq in 2003.
“That was the first sign and then everything else followed,” he told Reuters from Baghdad, where he said was resting before heading to Syria for a fourth time.
“I was waiting for the day when I will fight in Syria. Thank God he chose me to be one of the Imam’s soldiers.”
Abu Hsaasan, a 65 year old pensioner from south Lebanon, said he once thought the prophecies of the end of days would take centuries to come about.
“Things are moving fast. I never thought that I would be living the days of the Imam. Now, with every passing day I am more and more convinced that it is only a matter of few years before he appears.”” (Mariam Karouny, Apocalyptic prophecies drive both sides to Syrian battle for end of time, 4-1-14,;_ylt=AwrTWfwc7TpTWXgAjanQtDMD  Kim Riddlebarger cites the same article but doesn’t offer a solution and in any of his writings fails to deal with NT imminence:
One would think they are listening to something that is passed off in the name of “Christianity Today” from the likes of Hal Lindsey, John Hagee, or Tim LaHaye and their non-Berean “spirit led” blind disciples.  In fact Islam does have its version of TV “prophecy experts” such as Adnan Oktar, a prolific author and TV personality with millions of Muslim followers.  He claims the Mahdi and Jesus are currently living among us ready to emerge and fulfill Islamic end time prophecies.
“Yes. We believe that Hazrat Mahdi has come and is busy carrying on his activities,” “We believe that he appeared in Istanbul, as that is how it is related in the Judaic accounts. This is how it is related in the Islamic accounts as well.” (Leo Hohmann, Popular Muslim Personality:  Jesus Christ is among us,
Oktar, is Sunni, but points out that even prominent Shiite leaders in Iran have said they expect the Mahdi to appear in Istanbul:
“There is no other time for this,” “He should appear in a date between the years 1400 to 1500 according to Hijri calendar (the current Islamic year is 1435).” (Ibid).
“After World War II, a lifetime has passed as well and consequently we are exactly in the time the prophet Jesus mentioned in the Gospel,” “A lifetime has now passed (since the war), or is about to pass. This is one of the biggest proofs of the fact that Jesus Christ is now among us.” (Ibid).
ISIS – An Apocalyptic End Time Cult
It’s nice to see CNN get something right for a change when it comes to ISIS,
“… its (ISIS) ideology is that of an apocalyptic cult that believes that we are living in the end times and that ISIS’ actions are hastening the moment when this will happen.
The name of the Dabiq magazine itself helps us understand ISIS’ worldview. The Syrian town of Dabiq is where the Prophet Mohammed is supposed to have predicted that the armies of Islam and “Rome” would meet for the final battle that will precede the end of time and the triumph of true Islam.
In the recent issue of Dabiq it states: “As the world progresses towards al-Malhamah al-Kubrā, (‘the Great Battle’ to be held at Dabiq) the option to stand on the sidelines as a mere observer is being lost.” In other words, in its logic, you are either on the side of ISIS or you are on the side of the Crusaders and infidels.
When American aid worker Peter Kassig was murdered by ISIS in November, “Jihadi John” — the masked British murderer who has appeared in so many ISIS videos — said of Kassig: “We bury the first crusader in Dabiq, eagerly waiting for the rest of your armies to arrive.”
In other words, ISIS wants a Western ground force to invade Syria, as that will confirm the prophecy about Dabiq.” (Peter Bergen, CNN National Security Analyst, Why does ISIS keep making enemies?)
The failed “Prophet” Joseph Smith of the last day’s cult – Mormonism
In the Doctrine and Covenants, 84:4-5 Joseph Smith received a supposed “divine revelation” on September 22 & 23, 1832 that reads,
“Verily, this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house.”
In 1833 Joseph Smith claimed,
“…My father presented himself,… I asked of him a father’s blessing, which he granted by laying his hands upon my head, in the name of Jesus Christ, and declaring that I should continue in the priest’s office until Christ comes.” (History of the Church, Vol. 1, 323).
Likewise, when the twelve “Apostles” were first ordained in the Mormon “church,” some of them as well received this special promise that they would live until Christ came:
“The blessing of Lyman E. Johnson was,… that he shall live until the gathering is accomplished,… and he shall see the Savior come and stand upon the earth with power and great glory.” (History of the Church, Vol. 2, 188).
“He (William Smith) shall be preserved and remain on the earth, until Christ shall come to take vengeance on the wicked.” (Ibid. 191).
Following the “revelations” that Christ would return in the lifetime of Joseph Smith and some of his “Apostles”; the timing of “this generation” (D&C 84:4-5, 31) became even more specific:
“I prophecy [sic] in the name of the Lord God- and let it be written: that the Son of Man will not come in the heavens until I am 85 years old, 48 years hence or about 1890.” (Since the last six words of this “prophecy” have been TAKEN OUT by the LDS, I have cited the original source taken from Smith’s diary, March 10, 1843 through July 14, 1843).
In 1835, “President Smith” then stated,
“…it was the will of God that those who went to Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh- even fifty-six years should wind up the scene.” (Ibid. History of the Church, Vol. 2, 182).
Thus the dates 1890 and 1891were set! In 1838 “Apostle” Parley P. Pratt stated,
“I will state as a prophecy [sic], that there will not be an unbelieving Gentile upon this continent 50 years hence; and if they are not greatly scourged, and in a great measure over-thrown, within five or ten years from this date, then the Book of Mormon will have proven itself false.” (Talmage, Articles of Faith, 405).
Of course this “prophecy” being the embarrassment that it is to the LDS church has been conveniently deleted from any modern version of the writings of Parley P. Pratt. Forty-five years later he commented on D&C 84:4-6,31 stating,
“….suffice it to say that the people living in 1832, when the revelation was given, will not all pass away; there will be some living when the house spoken of will be reared, on which the glory of God will rest.” (Orson Pratt, Journal of Discourses, Vol. 19, p.215, Dec. 9, 1877).
We must remember that Mr. Pratt was supposedly given the specific charge earlier in his life to “prophesy” about the Lord’s return, “Therefore prophesy, and it shall be given by the power of the Holy Ghost” (D&C 34:10).
Even after Joseph Smith and his “Apostles” died and Christ did not come in 1890 or 1891, instead of repenting of these false prophecies that Christ would return in the lifetime and generation of Joseph Smith and his “apostles”, the LDS church blindly but willfully continued making such statements in their conference reports such as,
“Many of these young men and maidens that are here today will, in my opinion, if they are faithful, stand in the flesh when Christ comes in the clouds of heaven.” (Elder Wilford Woodruff, Conference Report, April, 1898, 57).
“I believe it will come in the very day when some of us who are here today will be living upon the face of the earth. That day is close at hand” [emphasis MJS] (Joseph Fielding Smith, Conference Report, April, 1936, 75-76).
“We are living in the dispensation and generation to which Jesus referred…” (Wilford Woodruff, Journal of Discourses, Vol. 14, 5).
We also find the Mormons doing what another end time cult such as the Jehovah Witnesses do when their predictions don’t come to pass concerning the phrase “this generation”, in that they are forced to contradict earlier statements and “prophecies”, or just keep on STRETCHING the meaning of “this generation” out!!! Sensing a major problem in 1890 when Christ wasn’t coming as Joseph Smith prophesied that He would, the 1890 D&C edition carried a footnote that claimed a generation could be longer than a hundred years. This of course cannot be substantiated from the Bible. But we have now even surpassed the longest generation in The Book of Mormon, 4Nephi 18 which was claimed to have lasted 110 years. Even if we said Smith’s “prophecy” in 1832 (see D&C 84:4-5,31) was referring to babies born on that very day, this would bring us to 163 years and counting! A generation according to the Bible and other cultures is a period of 30-40 years. Jesus promised to return in the generation and lifetime of some of His Apostles (Peter, James, John, etc…) and not in Joseph Smith’s or our lifetimes and generation! To conclude, I will direct the LDS reader to a statement made by Smith himself,
“The only way of ascertaining a true prophet is to compare his prophecies with the ancient Word of God, and see if they agree, and if they do and come to pass, then certainly he is a true prophet… when, therefore any man, no matter who, or how high his standing may be, utters, or publishes, anything that afterwards proves to be untrue, he is a false prophet” (Joseph Fielding Smith, Answers 4:81-82).
Well, Joseph Smith’s “prophecies” concerning the second coming of Christ have not come to pass, and have been proven to be untrue. Therefore, according to Joseph Smith himself, his teaching do not “agree” with “the ancient Word of God,” namely Jesus’ teaching! Thus according to their own founder, Joseph Smith himself was not a “true prophet” and the LDS “church” with their alleged “elders” and “prophets” are truly a NON-PROPHET ORGANIZATION!
Jesus the “Faithful and True Witness”
We now need to re-visit the Muslim and Mormon apologetic claims that could be summarized as, “if our prophets were guilty of falsely predicting that the end, last hour, or Second Coming of Jesus was to take place in the lifetime of some living in their generation, then Jesus Himself must also be judged by the same standard and considered a false prophet!”  Admittedly, probably 90 – 95% of Christians simply have no Biblical apologetic against this rebuttal.  But Full Preterists do!  And here it is – Christ DID in fact promise that His Second Coming or “the parousia” would take place within the lifetime of some of those he was speaking to and in their AD 30 – AD 70 “this generation” (Matt. 16:27-28; Matt. 24:27-34) — AND HE DID!  Let’s now address these passages and follow-up on what the ramifications of Jesus fulfilling his promises have upon the claims of Muhammad and Joseph Smith being “prophets” or getting “revelations” from “God.”
A Brief Exegesis of Matthew 16:27–28 
For the Son of Man is about to come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.
Let me first demonstrate that Matthew 16:27–28 (and its parallels, Mark 8:38–9:1; Luke 9:26–27) cannot be divided into two different events, according to the typical futurist approach. As we can see from the chart below, Matthew 16:27 is united to Matthew 16:28. Both verses speak of the same timeframe and event that Jesus spoke of in His undivided Olivet Discourse.

Matthew   16:27-28 & Parallels

The   Olivet Discourse

1. Christ comes in glory (Luke   9:26) 1. Christ comes in glory (Matt.   24:30)
2. Christ comes with angels (Matt.   16:27) 2. Christ comes with angels (Matt.   24:31)
3. Christ comes in judgment (Matt.   16:27) 3. Christ comes in judgment (Matt.   24:28-31;25:31-34)
4. Christ and the kingdom come in   power (Mark 8:38) 4. Christ and the kingdom come in   power (Luke 21:27-32)
5. Some of the disciples would   live (Matt. 16:28) 5. Some of the disciples would   live (Luke 21:16-18)
6. Some of the disciples would die   (Matt. 16:28) 6. Some of the disciples would die    (Luke 21:16)
7. Christ would be ashamed of some   in His generation (Mark 8:38) 7. All of this would occur in His   generation(Matt. 24:34)

For the Son of Man is about to Come
Young’s Literal Translation (YLT), the Darby Bible, Wuest’s Expanded Translation of the New Testament, and Weymouth’s New Testament in Modern Speech all translate Jesus’ return here as “about to come” or “soon to come.” These translations reflect the consistent usage of the Greek word mello in Matthew’s gospel, and its predominant usage in the New Testament.
Christ’s imminent coming in verse 27 is consistent with Christ’s coming in the lifetime of “some” in the crowd who were listening to him in verse 28.
After having waited thousands of years for the coming of the Messiah and His kingdom, the span of forty years (AD 30–70) was a relatively short time.
Verily I say unto you
Jesus uses the term “verily,” “truly,” or “most assuredly” 99 times in the gospels. The Greek word is “amen,” and it means “absolutely,” “really,” “may it be fulfilled.” It is never used to introduce a new subject.  Dispensational author and editor of another multi-authored book seeking to refute preterism, Thomas Ice, says of Matthew 16:27 and 28 that these “are two separate predictions separated by the words ‘truly I say to you.’” (Tim LaHaye and Thomas Ice, The End Times Controversy: The Second Coming Under Attack (Eugene, OR: Harvest House Publishers, 2003), 87).
But Mr. Ice fails to produce a single passage in which Jesus’ phrase, “Verily I say unto you,” separates one subject from another.
To the contrary, the phrase always signals an amplification of the previous thought.
Some standing here shall not taste of death until
Thomas Ice (A Dispensational critic of our Lord’s words here and that of Full Preterism) says of this verse: “A further problem with the preterist view is that our Lord said, ‘some of those standing here . . . .’ It is clear that the term ‘some’ would have to include at least two or more individuals.
. . . Peter notes that John only survived among the 12 disciples till the destruction of Jerusalem” (Ice, Controversy, 88).
In other words, according to Ice, Jesus said that “some” would survive, but the reality is that among His twelve disciples only John survived.  Ice’s argument would possibly have some validity if Jesus had been speaking only to His twelve apostles; but He was not. According to Mark’s account, “ . . . He called the crowd to him along with his disciples and said . . . ” (Mk. 8:34–9:1). So much for Ice’s arguments.
Until they see the kingdom of God already come in power
According to Mark’s account, some of the disciples would not die until they looked back on this event, knowing that the Lord and His kingdom had come in power. (Literally, “until they see the kingdom of God having come in power.”) According to Jesus, some of those who were listening to Him that day would see His Parousia, look back on the event, and afterwards die. Another of our critics Kenneth Gentry at least concedes this point citing J.A. Alexander:
Here “come” is “not, as the English words may seem to mean, in the act of coming (till they see it come), but actually or already come, the only sense that can be put upon the perfect parti-ciple here employed.” (Kenneth L. Gentry Jr., He Shall Have Dominion (Tyler, TX: Institute for Christian Economics, 1992), 215–216, emphasis added).
The Greek word here for “see” is eido. As with the English word, eido not only refers to physical sight, it can also mean “perceive.”
Through observing with the physical senses, “some” of Jesus’ contemporary audience would be able to look back on the destruction of the old covenant kingdom’s temple and city in AD 70 and “perceive” that Christ’s kingdom had arrived among and within them (Lk. 17:20–37; Col. 1:27; Jn. 14:2–3, 23, 29).
A Brief Exegesis of Matthew 24-25
“End of the age” – Were the disciples “confused?” Did they ask about the end of planet earth?   
Virtually all futurists begin with the disciples question in Matthew 24:3 and simply assume what they need to prove when they assume that the disciples were “confused” in associating Jesus’ coming and end of the age with the destruction of the temple.  Since their theology separates these events by thousands of years, and the disciples linked them to be fulfilled altogether, they merely assume the disciples were mistaken and not them or their system.  Here are some key hermeneutical steps the futurist willfully skips:
The Jews of Jesus’ day understood the phrase “this age” to be the old covenant age of Moses and the prophets and the “age to come” as the new covenant or Messianic age.
In the book of Daniel the consummation of the major eschatological events can be found in chapters 7, 9 and 12.  Daniel connected the eschatological “time of the end” events such as the desolation of the temple, the resurrection, the tribulation, the coming of the Son of man and the arrival of the kingdom, to take place when the city and temple would be destroyed – or “when the power of the holy people would be completely shattered” “all these things” (not some of them) would be fulfilled together (cf. see the consummation scenes in Dan. 7:13-14, 18, 27; Dan. 9:24-27; Dan. 12:1-7).
In Matthew 13:39-43, 51 Jesus taught that the judgment and resurrection (“the time of the end” eschatological events) would take place at the end of their old covenant “this age.”  Jesus specifically asks them if they understood His teaching on the time of this harvest at the end of their “this age” and they emphatically responded “Yes” (vs. 51).
Jesus had previously taught that He would return in some of their lifetimes (Matthew 10:22-23; 16:27-28/Mark 8:38-9:1).
Jesus previously taught them that all the blood from righteous Abel (from Genesis up to those He would send to them) would be avenged when the temple was destroyed in their “this generation” (Matthew 23:30-36, 38).  Isaiah in his “little apocalypse” (Isiah 24-28) posits all of the eschatological events (judgment, de-creation, avenging the sin of blood guilt, the blowing of the trumpet, the resurrection, etc…) to take place together when the temple would be destroyed or “when he makes all the altar stones to be like chalk stones crushed to pieces” (Isaiah 27:9).
So before we even get to Matthew 24, the disciples could have discerned from such prophets as Daniel and Isaiah, that all of the eschatological events would be fulfilled when the temple was destroyed.  The record clearly states that the disciples understood Jesus’ teaching on “the end of age” or the end of their “this age.”  And lastly, Jesus had already taught them that some of them would live to witness His return and the destruction of the Temple.  Therefore, they were NOT mistaken to associate and connect Jesus’ coming (to destroy the Temple [that they were looking at and discussing] in their generation) with His coming and the end of the age.
Just because Matthew (as a responsible narrator) or Jesus have elsewhere shown us where the disciples were confused in Matthew’s gospel, does not mean that they were confused here in Matthew 24:3.  In fact, when the disciples are confused or wrong about something it is clearly identified as such (ex. Matthew 16:6-12, 21-23; 17:4-5; 19:13-15; 20:20-25).
Milton Terry was spot on when he wrote of Jesus’ teaching on the “end of the age” in the Olivet discourse and elsewhere in the NT (such as Hebrews 9:26-28):
“The ‘end of the age’ means the close of the epoch or age—that is, the Jewish age or dispensation which was drawing nigh, as our Lord frequently intimated. All those passages that speak of ‘the end,’ ‘the end of the age,’ or ‘the ends of the ages,’ refer to the same consummation, and always as nigh at hand.” “…the writer regarded the incarnation of Christ as taking place near the end of the aeon, or dispensational period. To suppose that he meant that it was close upon the end of the world, or the destruction of the material globe, would be to make him write false history as well as bad grammar. It would not be true in fact; for the world has already lasted longer since the incarnation than the whole duration of the Mosaic economy, from the exodus to the destruction of the temple. It is futile, therefore, to say that the ‘end of the age’ may mean a lengthened period, extending from the incarnation to our times, and even far beyond them. That would be an aeon, and not the close of an aeon. The aeon of which our Lord was speaking was about to close in a great catastrophe; and a catastrophe is not a protracted process, but a definitive and culminating act.” Milton S. Terry, Biblical HERMENEUTICS A Treatise on the Interpretation of the Old and New Testaments, (Zondervan Publishing House, 1986), 441-442. After all the second appearing or coming of Christ to close the old covenant age is further described as Christ coming “…in a very little while” and “would not tarry” (Hebrews 10:37).
Therefore, since Matthew 24-25 is about Christ coming in judgment upon old covenant Jerusalem in AD 66 – AD 70 to bring an end to the old covenant age (not the planet earth or to end the Church age), the futurists or end time apocalyptic cults are the ones confused in Jesus’ teaching in the Olivet Discourse and not the disciples.  Having established that the discourse is about the end of the old covenant age and not world history or planet earth, we can readily see how all these things would be fulfilled in Jesus’ contemporary AD 30 – AD 70 “this generation” (Matthew 24:34).
“This generation”
In Matthew 24:34 Jesus clearly identifies that the “this generation” of the “you” (first century Jews not 21st. century ones) of whom He is addressing would not pass away before “all these things” (the signs, end of the age, and His coming) would be fulfilled. The Greek word for “generation” here is genea and is used over 30 times in the N.T. and in each context it is never used as anything other than to address a 40 year generation or in particularly, the first century contemporary generation of Jesus and His disciples.  However, some futurists and their alleged “scholars” (such as Thomas Ice) have admitted to this but claim Matthew 24:34 is the exception to the rule.  Therefore, they feel they have the liberty to make up their own definitions of the word to fit their theology. Let’s go over a couple of them.
The first false view claims that “this generation” is interpreted to mean, “the Jewish race will not pass away until all these things be fulfilled.” There is simply no solid exegetical or lexical evidence for this use of genea in the NT. If the race of Jews was intended by Jesus or Matthew, they would have used the Greek word genos.
The second main error popularized by Hal Lindsey, an alleged “prophecy expert” who, based on current events and not the Bible claimed,
“WE are the generation that will see the end times… and return of Christ.” And “unmistakably… this generation is the one that will see the end of the present world and the return of Christ” (Hal Lindsey, The 1980’s: Countdown to Armageddon, (New York: Bantam, 1980), see back-cover and p. 144).
And then this view was fueled from the pulpit from mega church Pastors such as Chuck Smith of the Calvary Chapel movement (one of my former Pastors):
“…that the generation of 1948 is the last generation. Since a generation of judgment is forty years and the Tribulation period lasts seven years, I believe the Lord could come back for His Church any time before the Tribulation starts, which would mean any time before 1981. (1948 + 40 – 7 = 1981).” (Chuck Smith, End Times, The Word for Today, 1978, 35).
In his book Future Survival (1978) Chuck wrote,
“From my understanding of biblical prophecies, I’m convinced that the Lord is coming for His Church before the end of 1981.”
Lindsey began by admitting that a generation “was something like forty years.” Since 40 years have passed, instead of throwing in the towel on his theory, Lindsey now claims a generation could be 60 – 100 years. If this doesn’t sound new, it’s because it isn’t. The “expanding” of a generation is exactly what we have seen the Mormon’s do (and Jehovah’s Witnesses) with their false predictions concerning “this generation.”  One good fraud knows the other’s techniques!
Another false interpretation is that “this generation” is some vague future one that will be alive to see all these signs fulfilled and Jesus’ return.  Had this been the intension of Jesus, He could have simply said, “that generation…” instead of “this generation…”  So much for taking “this generation” “literally” and how it is used everywhere else in the Bible!  Again “this generation” is always referring to Jesus’ contemporaries, but it is true that the AD 30 – AD 70 generation saw the fulfillment to all of the signs and His parousia to close the OC age in AD 70.  So now lets prove it.
“False Messiahs”
Jesus predicted that false messiahs would come in the generation of the first century disciples and they did:  Theudas (Acts 5:36; 13:6), Judas of Galilee (Acts 5:37), and Simon (Acts 8:9-11) to name a few.  In the epistles of John, John writes (as that generation was ending) informs the first century church that they knew it was “the last hour” because the Antichrist’s had arrived (1 John 2:17-18). For those who understand the “Antichrist” and “Man of Sin” to be the same person, we should point out that this individual was alive and “already at work” during the time of Paul (cf. 2 Thessalonians 2:3-8). Contrary to the popular science fiction writings of Dispensational Zionist Hal Lindsay, this individual is not “alive and well on planet earth” in the form of some political leader of Russia, Iran, Iraq, etc.
The Jewish historian Josephus writes of a false prophet during the destruction of Jerusalem which deceived the Jews to stay and fight the Romans:
“Of so great a multitude, not one escaped. Their destruction was caused by a false prophet, who had on that day proclaimed to those remaining in the city, that “God commanded them to go up to the temple, there to receive the signs of their deliverance.” There were at this time many prophets suborned by the tyrants to delude the people, by bidding them wait for help from God, in order that there might be less desertion, and that those who were above fear and control might be encouraged by hope. Under calamities man readily yields to persuasion but when the deceiver pictures to him deliverance from pressing evils, then the sufferer is wholly influenced by hope. Thus it was that the impostors and pretended messengers of heaven at that time beguiled the wretched people.” (Josephus, Wars, 6.3.6.).
“Wars and Rumors of Wars”
“In AD 40 there was a disturbance at Mesopotamia which (Josephus says) caused the deaths of more than 50,000 people. In AD 49, a tumult at Jerusalem at the time of the Passover resulted in 10,000 to 20,000 deaths.  At Caesarea, contentions between Jewish people and other inhabitants resulted in over 20,000 Jews being killed.  As Jews moved elsewhere, over 20,000 were destroyed by Syrians.  At Scythopolis, over 13,000 Jews were killed.  Thousands were killed in other places, and at Alexandria 50,000 were killed.  At Damascus, 10,000 were killed in an hour’s time.” (John L. Bray, Matthew 24 Fulfilled, p. 28)
When Jesus was addressing wars and rumors of wars, He was not referring to what is going on in modern day Russia, China, Israel, Iraq, United States, or Europe today.  To reach into Matthew 24 and back into the OT and twist these passages and prophecies by asserting that they are referring to these modern day countries and to us today is irresponsible exegesis to say the least.
Again, the Bible and history record famine and pestilences during “the last days” (AD 30 – AD 70) of the Mosaic old-covenant age and generation (Acts 11:27-29).  In AD 40 and AD 60 there were pestilences in Babylon and Rome where Jews and Gentiles alike suffered.
The book of Acts records for us an earthquake occurring in the Apostolic generation (Acts 16:26).  “…just previous to 70 AD there were earthquakes in Crete, Smyrna, Miletus, Chios, Samos, Laodicea, Hierapolis, Colosse, Campania, Rome, and Judea.” (DeMar, Gary, ibid., 64)
“Put to Death” 
The first century Christians were to expect tribulation, to be brought before kings and rulers, imprisonment, beatings, for the sake of Jesus. Please read the book of Acts 4:3,17; Acts 5:40; Acts 7:54-60; Acts 8:1; Acts 9:1; Acts 12:1-3; Acts 14:19 to see the fulfillment of Jesus’ prophecy in Luke 21:12.   In fulfillment of our Lord’s words, Paul and Silas were beaten (Acts 26:23) and Paul was brought before rulers and kings – Gallio, (Acts 28:12), Felix (Acts 24), Festus and Agrippa (Acts 25).   Peter and Paul were put to death in the persecution of Nero.
“And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14)
The reader at this point says, “I got you. How are you going to be able to prove the gospel was preached throughout the entire globe before A.D. 70?!?” Allowing Scripture to interpret Scripture, this is not difficult to prove at all:


“And this gospel of the kingdom shall be preached in all the world   (Greek oikumene) for a witness unto all nations; and then shall   the end come” (Matthew 24:14) “But I say, have they not heard? Yes indeed:‘Their sound has gone out to all the earth, and their words to the   ends of the world (Greek oikumene)” (Romans   10:18)
“And the gospel must first be published among all nations (Greek   ethnos)”(Mark 13:10) “…My gospel… has been made manifest, and by the prophetic   Scriptures has been made known to all nations (Greek ethnos)…”   (Romans 16:25-26)
“And He said to them, ‘Go into all the world(Greek kosmos)   and preach the gospel to every creature” (Mark 16:15) “…of the gospel, which has come to you, as it has also in all   the world(Greek kosmos), as is bringing forth   fruit…,” (Colossians 1:5-6).
And he said unto them ‘Go into all the world and preach the gospel to every   creature (Greek kitisis) ” (Mark 16:15) “…from the gospel which you heard, which was preached to every   creature (Greek kitisis) under heaven, of which I, Paul   became a minister” (Colossians 1:23)
“But you shall receive power when the Holy Spirit has come upon you;   and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria,   and to the end of the earth (Greek ge)”   (Acts 1:8). “But I say, have they not heard? Yes indeed:‘Their sound has gone out to all the earth (Greek ge),   and their words to the ends of the world” (Romans 10:18)

 Jesus nor the Apostle Paul meant nor understood these phrases of “into all the world,” “all nations,” “every creature,” or “end of the earth,” to be global terms. These are describing the nations of the Roman Empire or the world as they knew it.
“Abomination that causes desolation”
In Luke’s account of the abomination that causes desolation, the fulfillment of this prophecy is identified with the Roman armies surrounding Jerusalem and laying it waste in the years of AD 66 – AD 70, “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city. For this is the time of punishment in fulfillment of all that has been written.” (Luke 21:20-22). History records for us that the early Christians were not deceived by the Jewish false prophets and fled to Pella and were safe.
“Great Tribulation”
Any Bible College or seminary class on hermeneutics would tell us that we need to follow a grammatical historical hermeneutic. One of the steps involved in interpreting how language and terms are used is to honor the way language is used during the time it was written in. Josephus who was a close contemporary of Jesus’ time describes the destruction of Jerusalem in practically the identical language:
“Now this vast multitude is indeed collected out of remote places, but the entire nation was now shut up by fate as in prison, and the Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world;”[vi]
The words “For then shall be great tribulation…” are words linking the tribulation period with the preceding fleeing of the disciples from Jerusalem in the previous context (vs.17-20, cf. also Lk.21:20-23). The great “wrath” and “distress” upon “this people” in the “land” in (Lk. 21:23) is parallel to Matthew’s tribulation period described for us in Matthew 24:21.  The Tribulation period is not a global event as the Dispensational Zionists have tried to portray it, but a local event that took place in Jesus’ contemporary AD 30 – AD 70 “this generation.”
“The stars shall fall from heaven” and “the Son of Man coming on the clouds”
God’s coming on the clouds and stars falling from heaven, as used elsewhere in the Bible, are metaphors referring to the judgment of nations, not the destruction of the physical planet.  This can be seen in such O.T. passages referring to the fall of Babylon, Egypt, Edom, and Israel (Isa. 13:9-10; 19:1; 34:4-5; Ezk. 32:7-8; Amos 5:21-22; Psalm 18; Psalm 104; Hab. 1:2ff.).  Did God come on a literal cloud when he judged Egypt by means of the Assyrian’s in 670 B.C.: “Behold, the LORD rideth upon a swift cloud, and shall come into Egypt” (Isa. 19:1)?  Was the literal heaven “dissolved” and rolled back like a scroll and did literal stars fall down from heaven when National Idumea (or Edom) was judged by God in the OT:  “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment” (Isa. 34:4-5)?  In Matthew 24, the context is the fall of Jerusalem and the destruction of the Temple.  The sun, moon, and stars represented the universe of Israel and her rulers which would fall from her covenantal significance by  A.D. 70 for rejecting Christ and His Apostles and prophets (cf. Matthew 23:31-36). Reformed and Puritan theologian John Owen had this to say of this text,
“And hence it is, that when mention is made of the destruction of a state and government, it is in that language that seems to set forth the end of the world.  So Isa. 34:4; which is yet but the destruction of the state of Edom.  And our Saviour Christ’s prediction of the destruction of Jerusalem, Matthew 24, he sets it out by expressions of the same importance.  It is evident then, that, in the prophetical idiom and manner of speech, by ‘heavens’ and ‘earth’, the civil and religious state and combination of men in the world, and the men of them, are often understood” (John Owen, Works, Banner of Truth Pub., Vol. 9, 134).
John L. Bray correctly writes of the stars falling from the heavens of Matthew 24:29:
“Jewish writers understood the light to mean the law; the moon, the Sanhedrin; and the stars, the Rabbis.” (John Bray, Matthew 24 Fulfilled, p.125).
“Heaven and earth will pass away”
So far we have found contextual and grammatical reasons to interpret the “end of the age” as the old covenant age in vs. 3, the stars falling from the heavens in vs. 29 to be the religious and civil rulers falling from the places of power when Jerusalem and her Temple was destroyed in AD 70, but what of verse 35 which addresses the “heaven and earth” passing away?  Surely that is referring to the end of planet earth?  Once again there is contextual and a historical hermeneutic within the Christian church to also understand this to be referring to the old covenant heavens and earth and its temple.
G.K. Beale’s research indicates,
“…that ‘heaven and earth’ in the Old Testament may sometimes be a way of referring to Jerusalem or its temple, for which ‘Jerusalem’ is a metonymy.” (G.K. Beale, The Temple and the Church’s Mission A biblical theology of the dwelling place of God, (Downers Grove, Illinois: Inter Varsity Press, 2004), 25). J.V. Fesko, Last things first Unlocking Genesis 1-3 with the Christ of Eschatology, (Scottland, UK, 2007), 70.
Reformed theologian John Brown in identifying the passing of “heaven and earth” in Matthew 5:18 writes:
“But a person at all familiar with the phraseology of the Old Testament Scriptures, knows that the dissolution of the Mosaic economy, and the establishment of the Christian, is often spoken of as the removing of the old earth and heavens, and the creation of a new earth and new heavens.” (John Brown, Discourses and Sayings of Our Lord (Edinburg: The Banner of Truth Trust, 1990 [1852]), 1:170).
Commentators are correct to identify the “heaven and earth” of (Matthew 5:18) as the “heaven and earth” of (Matthew 24:35), but the context of both point us to the old covenant system and not the planet earth. According to Jesus’ teaching in Matthew 5:17-18 if heaven and earth have not passed away, then we are currently under all of the “jots and tittles” of the old covenant law.
And now specifically of the passing of heaven and earth here in our text, Evangelical Crispin H.T. Fletcher-Louis makes the following comments on Mark 13:31/Matthew 24:35:
“The temple was far more than the point at which heaven and earth met. Rather, it was thought to correspond to, represent, or, in some sense, to be ‘heaven and earth’ in its totality.” And “. . . [T]he principal reference of “heaven and earth” is the temple centered cosmology of second-temple Judaism which included the belief that the temple is heaven and earth in microcosm. Mark 13[:31] and Matthew 5:18 refer then to the destruction of the temple as a passing away of an old cosmology. (Crispin H.T. Fletcher-Louis a contributing author in, ESCHATOLOGY in Bible & Theology Evangelical Essays at the Dawn of a New Millennium, (Downers Grove, Illinois: Inter Varsity Press, 1997), 157).
Jesus nor the NT writers ever predicted the end of the planet earth as is simply assumed by so many here in Matthew 24:3, 29, 35 and elsewhere in the NT. When we take a combined look at some of the best theologians within the Reformed and Evangelical communities, we find a preterist interpretation of virtually every eschatological de-creation prophecy in the Bible. Combined, John Owen, John Locke, John Lightfoot, John Brown, R.C. Sproul, Gary DeMar, Kenneth Gentry, James Jordan, Peter Leithart, Keith Mathison, Crispin H.T. Fletcher-Louis, Hank Hanegraaff, and N.T. Wright teach that the passing away of heaven and earth (Matt. 5:17–18; 24:3, 29, 35; 1 Cor. 7:31; II Peter 3; I Jn. 2:17–18; Rev. 21:1) refers to the destruction of the temple or to the civil and religious worlds of men—either Jews or Gentiles; and that the rulers of the old covenant system or world, along with the temple, were the “sun, moon, and stars,” which made up the “heaven and earth” of the world that perished in AD 70. (John Owen, The Works of John Owen, 16 vols. (London: The Banner of Truth Trust, 1965–68), 9:134–135. John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica: Matthew – 1 Corinthians, 4 vols. (Peabody, MA: Hendrickson Publishers, [1859], 1989), 3:452, 454. John Brown, Discourses and Sayings of our Lord, 3 vols. (Edinburgh: The Banner of Truth Trust, [1852] 1990), 1:170. John Locke, The Clarendon Edition of the Works of John Locke: A Paraphrase and Notes on the Epistles of St Paul Volume 2, (NY: Oxford University Press, 1987), 617–618. R.C. Sproul, The Last Days According to Jesus (Grand Rapids, MI: Baker Books, 1998). Kenneth Gentry, He Shall Have Dominion (Tyler TX: Institute for Christian Economics, 1992), 363–365. Kenneth Gentry (contributing author), Four Views on the Book of Revelation (Grand Rapids, Michigan: Zondervan, 1998), 89. Gary DeMar, Last Days Madness: Obsession of the Modern Church (Powder Springs: GA, 1999), 68–74, 141–154, 191–192. James B. Jordan, Through New Eyes Developing a Biblical View of the World (Brentwood, TN: Wolgemuth & Hyatt, Publishers, 1998), 269–279. Crispin H.T. Fletcher-Louis (contributing author) Eschatology in Bible & Theology (Downers Grove, Illinois: Inter Varsity Press, 1997), 145–169. Peter J. Leithart, The Promise of His Appearing: An Exposition of Second Peter (Moscow, ID: Canon Press, 2004). Keith A. Mathison, Postmillennialism: An Eschatology of Hope (Phillipsburg, NJ: P&R Publishing, 1999), 114, 157–158. N.T. Wright, Jesus and the Victory of God (Minneapolis, MN: Fortress Press, 1996), 345–346. N.T. Wright, The Resurrection of the Son of God (Minneapolis, MN: Fortress Press, 2003), 645, n.42. Hank Hanegraaff, The Apocalypse Code (Nashville, TN: Thomas Nelson Publishers, 2007), 84–86. C. Jonathin Seraiah, The End of All Things: A Defense of the Future (Moscow, ID: Canon Press, 2002).
These interpretations are, individually considered, “orthodox.” Yet when full preterists consolidate the most defensible elements of Reformed and Evangelical eschatology, anti-preterists unite in opposition to even some of their own stated views. The full preterist combines the two competing “orthodox” views on the coming of the Lord and de-creation of Jesus’ teaching in Matthew 24-25 to form a consistently exegetical and historical position:
1. CLASSIC AMILLENNIAL VIEW: The coming of the Son of Man in Matthew 24-25 is the ONE second coming event as is the de-creation spoken of here.
2. PARTIAL PRETERIST VIEW: The coming of the Son of Man happened spiritually and the end of age, de-creation of verses 3, 29 and 35 are descriptive of the passing of the old covenant creation/age and establishing the new by AD 70.
3. FULL PRETERIST VIEW (Synthesis of 1-2 “Reformed and always reforming”): The coming of the Son of Man is the ONE second coming event (as is the de-creation spoken of in verses 3, 29, 35) whereby Christ came spiritually to end the old covenant creation/age in the events of AD 66 – AD 70 and establish the new.
The Coming of the Son of Man and the Deity of Christ
Daniel 7:13-14 and Matthew 26:62-65
Upon the clouds of heaven came one like a Son of Man, and he came as the Ancient of Days.” (Daniel 7:13 (OG) LXX).  “He was given authority, glory and sovereign power; all people, nations and men of every language worshiped him.” (vs. 14 NIV).
“…The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.” (Matt. 26:62-64).
According to the Old Greek Septuagint translation of Daniel 7:13, the Son of Man came “as the Ancient of Days” on the clouds of heaven, not “to the Ancient of Days.” This translation is in harmony with verse 22, which says that it was the Ancient of Days Himself who came in judgment and gave the saints the kingdom.
Although some have tried to apply this passage to the ascension, the New Testament does not give the slightest hint that “the coming of the Son of Man” on the clouds of heaven would be fulfilled in the Ascension. And as Keil and Delitzch commented regarding Daniel 7:13-14,
…it is manifest that he could only come from heaven to earth.  If the reverse is to be understood, then it ought to have been so expressed, since the coming with the clouds of heaven in opposition to the rising up of the beasts out of the sea very distinctly indicates a coming down from heaven. The clouds are the veil or the “chariot” on which God comes from heaven to execute judgment against His enemies; cf. Ps. 18:10f., 97:2–4; 104:3, Isa. 19:1, Nah. 1:3. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described after Dan. 7:13 as a coming of the Son of man with, in, on the clouds of heaven; Matt. 24:30; 26:64; Mark 18:26; Rev. 1:7; 14:14.  (Keil, C. F., & Delitzsch, F., Commentary on the Old Testament.  (Peabody, MA: Hendrickson, 2002), (Daniel 7:13-14), bold emphasis MJS).
I would agree with Keil and Delitzch that the context of Dan. 7:13 and how the NT develops it, forms the foundation for the Second Coming event with Him coming down from heaven in judgment upon His enemies (who are upon the earth rising in opposition to Him) and not Him going “up” at the ascension event.
It is also important to point out that John in the book of Revelation alludes to Dan. 7:9, 13 in his description of Christ as being both the Son of Man who comes on the clouds to judge those whom had pierced Him (first century Jews) and as the eternal Ancient of Days in Revelation 1:7, 13-17.
In our next verse the one likened to the “Son of Man” and “Ancient of Days” coming on the clouds of heaven is “worshiped” (vs. 14 NIV the original Aramaic is pelach – some translations render the word to mean divine “service”). In establishing the meaning of a passage or word in a particular text we need to examine its usage elsewhere in the same book. Everywhere in Daniel pelach is used of divine service or worship. Of false gods in Daniel 3:12. In Daniel 3:17-18 we are told that Shadrach, Meshach and Abednego only gave divine service and worship to the only living God and would not render divine service and worship to Nebuchadnezzar’s false gods. In Daniel 3:28 Nebuchadnezzar gives praise to their God and reinstates that they “yielded up their bodies rather than serve and worship any god except their own God.” In Daniel 6:16, 20 it describes Daniel’s divine service to the only living God continually which is given in hopes that God would and did deliver Daniel from the den of the lions. In Daniel 7:27 when the Ancient of Days came (cf. vss. 13-14, 22) to give possession of the Kingdom to the saints, “all rulers will worship and obey him.”
The rabbis referred to God as “the cloud rider” because only God came upon the clouds in the Scriptures.  With this being the exegetical and historical background, it is clear that at Jesus’ trial in Matthew 26:62-65 the high priest understood WHO Jesus was claiming to be and why the high priest tore his clothes and identified Jesus’ statements as “blasphemy.” For Jesus to claim he would ride upon the clouds in judgment of the high priest was for Jesus to identify Himself as God “the cloud rider” and the Son of Man/Ancient of Days of Daniel 7:13-14.
Jesus accepted worship because He is God (Matt. 14:33; Matt. 28:9, 17; John 9:35-38; Rev. 1:7-14/Rev. 5:1-14). This has a profound implication upon the false prophets of Islam’s Muhammad and Mormonism’s Joseph Smith who both denied the Deity of Christ.  In AD 70 not only did Jesus prove to be a faithful Prophet, but He proved He was very God as He clearly taught.  Bow before Him today in worship and receive the free gift of eternal life.
“The Spirit and the bride say, “Come!”  And let him who hears say, “Come!”  Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.” (Rev. 22:17).
We have seen that Jesus did in fact teach that His Second Coming would take place within the lifetime of those that were listening to Him and in their “this generation.”  Therefore, He kept His word and came upon the clouds of heaven through the Idumean and Roman armies judging Jerusalem and ending their old covenant age (or their “heaven and earth”) in AD 70 and establishing the new covenant age.
This has serious and deadly consequences for the founding “prophets” of Islam and Mormonism.  Since Christ returned in AD 70 the office and gift of prophet bringing forth revelations was “sealed up” or “ceased” (Dan. 9:24-27; Matt. 24; 1 Cor. 13:8-12).  One of the titles of Christ in the book of Revelation is that of being the “Faithful and True Witness.”  History validates that Christ was faithful and true to come when He said He would, while at the same time history condemns the testimony and failed prophecies and revelations from Muhammad and Joseph Smith.  This fact alone ends the debate on the credibility of both of these men and the religions they began.
As we have seen, eschatological movements that are constantly trying to self-fulfill their prophecies have consequences.  We are seeing this right before our eyes with virtually all sects of Islam in the Middle East.  But likewise we don’t want to vote in political leaders that are Mormon or even Dispensational Zionists (or have their ear!) trying to self-fulfill and usher in the “rapture” or “Armageddon” etc…  We have been suffering enough under a President that is sympathetic to Islam (while actually criticizing Christians and doing nothing while they are martyred) and refuses to admit that groups like ISIS are  actually fleshing out Islamic eschatology!  If you don’t understand your enemy you won’t be able to defeat them – on any level.
Our study not only provided evidence that Muhammad and Joseph Smith were false prophets concerning the time of Christ’s return, but they are false prophets in understanding just WHO Christ is – the divine “cloud rider” God/Ancient of Days riding upon the clouds in AD 70 defeating His enemies and conquering the death for His beloved followers.
I hope you have found this article helpful and will continue studying the Full Preterist view.  Please do purchase the second edition of my/our book, House Divided Bridging the Gap in Reformed Eschatology A Preterist Response to When Shall These Things Be? (Ramona, CA:  Vision Publishing 2009, Second Edition 2013) which will help answer any further questions that may have arisen as a result of reading this.