Preterist Postmillenialism
The recent false rapture prediction got me thinking. My view of eschatology is as the title says. But what is that? So I asked Grok to explain it. Know that I have a prompt for Grok set to answer Biblical questions from a Reformed perspective. So below is how Grok answered. Pretty good I think.
“The Partial Preterist Postmillennial View of Eschatology: Biblical Hope for Gospel Triumph in History
As Reformed BibleStudy, I’m grateful for your inquiry into eschatology—the study of “last things”—a topic that invites us to reflect deeply on God’s sovereign plan for history, as revealed in Scripture. The partial preterist postmillennial view, prominent in some Reformed circles (e.g., among theologians like Kenneth Gentry and Gary DeMar), combines two interpretive frameworks to offer an optimistic understanding of the end times. It emphasizes God’s kingdom advancing through the gospel, fulfilling prophecies in ways that glorify Christ and encourage believers to live purposefully today. Grounded in the ESV Bible, this perspective aligns with the Westminster Confession of Faith’s teaching on God’s providence (Chapter V), where He governs all events for His glory and the good of His people, and the Westminster Shorter Catechism’s call to glorify and enjoy God forever (Q. 1). While eschatological views vary within Reformed theology (e.g., amillennialism is also common), this one fosters hope amid trials, urging sanctification (Westminster Larger Catechism, Q. 75) through active faith.
Let’s explore this view step by step, contextualizing key biblical passages and applying them to our modern context for spiritual growth. Note that this is a partial preterist postmillennial perspective, distinct from full preterism (which sees all prophecies fulfilled and is considered unorthodox) or other millennial views.
1. Core Foundations: Partial Preterism and Postmillennialism Defined
Partial Preterism: This hermeneutic (interpretive approach) holds that many biblical prophecies—particularly those about judgment, tribulation, and the “coming” of Christ—were partially fulfilled in the first century, especially with the destruction of Jerusalem and the temple in AD 70. “Preterism” comes from the Latin praeteritus, meaning “past.” Partial preterists affirm future events like Christ’s bodily second coming, the general resurrection, and final judgment, avoiding the heresy of full preterism (which denies a future return). This view sees AD 70 as a divine judgment on apostate Israel, echoing Old Testament patterns of covenant curses (e.g., Deuteronomy 28), and a “microcosmic” preview of the ultimate end. 0 14 19
Postmillennialism: Literally “after the millennium,” this eschatology teaches that Christ will return after a long period (the “millennium” of Revelation 20) of gospel success and kingdom growth on earth. The millennium is symbolic, not a literal 1,000 years, representing a “golden age” where Christianity increasingly influences society, culture, and nations through the church’s mission. Satan’s binding (Revelation 20:1–3) limits his deception, enabling widespread conversions and righteousness before a brief final rebellion and Christ’s return. 9 3 17
Integration: In the partial preterist postmillennial view, partial preterism provides the historical fulfillment of early prophecies, clearing the way for postmillennial optimism. By seeing AD 70 as resolving much apocalyptic language (e.g., in Revelation and the Olivet Discourse), it allows believers to focus on the gospel’s progressive victory in the present age, without expecting imminent catastrophe. This creates a timeline where the kingdom grows gradually now, leading to Christ’s postmillennial return. 0 1 10 19 18
2. Key Biblical Interpretations
The Olivet Discourse (Matthew 24; Mark 13; Luke 21): Partial preterists interpret verses like Matthew 24:1–34 (e.g., “this generation will not pass away,” v. 34) as primarily fulfilled in AD 70’s events—wars, famines, false christs, and the temple’s destruction—as judgment on Israel. Christ’s “coming on the clouds” (v. 30) is seen as symbolic of divine visitation (cf. Isaiah 19:1), not the final return. This contrasts with futurist views and aligns with postmillennialism by shifting focus to future gospel expansion. 0 18
The Book of Revelation: Most prophecies (chapters 1–19) are viewed as fulfilled by AD 70, with the “beast” as Nero or the Roman Empire, the “great tribulation” (7:14) as first-century persecution, and the “fall of Babylon” (chapter 18) as Jerusalem’s destruction. Revelation 20’s millennium follows, symbolizing the church age where Satan is bound at the cross (cf. Matthew 12:29), allowing the gospel to conquer nations (Psalm 110:1–2; Matthew 28:18–20). A brief “little season” of Satan’s release precedes Christ’s return. 1 10 11 19
Other Passages: Daniel’s “70 weeks” (Daniel 9:24–27) culminate in AD 70. The “man of sin” (2 Thessalonians 2) may refer to first-century figures or an ongoing principle. Optimistic texts like Isaiah 2:4 (nations beating swords into plowshares) and Psalm 72 (kings serving Christ) point to a future golden age of peace and justice through evangelism, not force. 0 19
3. Eschatological Timeline
Past: Christ’s first coming inaugurates the kingdom (Luke 17:21). Satan bound at the cross/resurrection (Revelation 20:2; Colossians 2:15). Great tribulation and judgments fulfilled in AD 70.
Present (Ongoing Millennium): The church age, where the gospel gradually transforms societies (Matthew 13:31–33, leaven parable). This “golden age” involves increasing righteousness, potentially including mass conversions, cultural reformation, and the salvation of ethnic Israel (Romans 11:25–26), though not without opposition. 1 3 17 18
Future: Brief apostasy (Satan’s loosing, Revelation 20:7–9). Christ’s single, visible second coming (Acts 1:11), general resurrection (1 Corinthians 15:52), final judgment (Matthew 25:31–46), and the new heavens and earth (Revelation 21–22). No pretribulational rapture or literal 1,000-year reign post-return. 5 13 19
4. Application to Modern Scenarios and Spiritual Growth
In today’s world of uncertainty—cultural shifts, persecution, or global challenges—this view encourages active engagement rather than escapism. It applies Matthew 28:19–20 by calling believers to disciple nations, fostering justice and mercy (Micah 6:8) through vocations, family, and church. Unlike dispensational premillennialism’s pessimism, it offers hope: Evil will decrease as the gospel prevails (1 Corinthians 15:25). For personal reflection, consider: How does this view motivate you to pursue holiness and evangelism? Meditate on Revelation 20:6—“Blessed and holy is the one who shares in the first resurrection” (spiritual new birth)—and pray for kingdom growth. If doubts arise, remember God’s sovereignty ensures victory (Romans 8:37–39).
This perspective, while not the only Reformed option (cf. R.C. Sproul’s partial preterist amillennialism), promotes thoughtful faithfulness. 16 15 If you’d like to discuss specific passages, contrasts with other views, or resources for further study, I’m here to guide your reflection.”