Partial Preterisim in Revelation through the Amillennial view. Part 3

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Marty fox

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Chapter 16: The seven plagues (summarizing the events of the Jewish-Roman War: 67-70 AD) are poured out, intentionally alluding to the ten plagues of Egypt. [Deuteronomy 28.27, 60] Satan, the Roman Empire, and apostate Israel incite each other into war at “Armageddon”. The word literally means “Mountain of Megiddo”. Jerusalem “the great city” is “split into three parts”, corresponding to the three factions of Zealots that took over the city in 67 AD, ultimately being the reason why the Romans conquered the city in 70 AD. (The third bowl is tied directly to Matthew 23:33-38 & Rev 18:20 & 24).



Chapter 17: John sees a vision of a harlot “Babylon the great”, which he is explicitly told is a symbolic representation of “the great city” Jerusalem. The harlot is “drunk with the blood of the saints”, showing Jerusalem’s guilt of persecuting the Church (Matthew 23:34-37). The harlot is allied with the scarlet beast (satan or apollyon), showing apostate Israel’s alliance with the Roman Empire. John is told that the seven heads represent seven kings; these are the first seven emperors of the Roman Empire, beginning with Julius Caesar. This results in the sixth king being Nero Caesar, who was singled out by John’s prophecies in Revelation 13.

The scarlet beast itself is the “eighth” king. The Roman Empire is described as attempting to destroy the Church, but failing (symbolically depicted as the beast warring upon the Lamb). (64-68 AD) In anger at failing to destroy the Church, the Roman Empire turns vengeance upon apostate Jerusalem, the harlot, and destroys her. (67-70 AD)



Chapter 18: John records a lament by the world over Jerusalem’s death. He ends the lament with the statement that “in her was found the blood of … all who have been slain on earth”, directly linking to Christ’s statement that Jerusalem held the guilt for “all the righteous blood shed on earth” (Matthew 23:33-37). This chapter resembles Ezekiel chapter 16 thus showing that Jerusalem and Babylon the great were the same city.

Babylon the great is called “the great city”. The great city is also mentioned in Revelation chapter 11

8 Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified.

Sodom represented Jerusalem morality and Egypt represented Jerusalem bondage.

God calls His people out of her in verse 4 and the saints left Jerusalem right before the siege by the Romans.



Chapter 19: John sees the Marriage Supper of the Lamb begin as a direct result of the death of apostate Israel and the Old Covenant age. In essence, Israel, God’s wife [Ezekiel 16.32] had committed apostasy, which was the same thing as “sexual immorality” [Ezekiel 16]. According to Christ, divorce could be issued because of “sexual immorality”. [Matthew 5.31-32] Hence, God divorced his adulterous wife Israel by having her destroyed with fire, which was the Old Covenant death sentence for women who were “sexually immoral” (if they were related to priests, which Israel was). [Leviticus 21.9] God divorced ethnic apostate Israel in order to marry true Israel, which is the Church.

The overarching theme of Revelation 16-19 perfectly fits Christ’s parable of the wedding feast [Matthew 22.1-15], right down to the burning of “their city” being immediately followed by the wedding feast. The second half of the book symbolically represents Christ’s victory over the world including the Roman Empire and apostate Israel with the sword of His mouth His word. The demonic beings influencing Rome, Apostate Israel and their leaders are cast into the lake of fire alive.



Chapter 20: John sees Satan bound up so that he could not deceive the nations, a symbolic representation of the great chain the power of the gospel. The “first resurrection” refers to the resurrection of Jesus Christ “the first fruits”. [1 Corinthians 15.20] thus when we believe we are spiritually raised to life and reign with Christ. Verse 4 shows that even when we die physically we are still alive spiritually reigning with Christ. (Rev. 14.13: “blessed are those who die in the Lord from now on”) The “thousand years” is symbolic of the era of the Church age,

The number 1000 is a symbolic numeral for “completion”. Thus, when the “thousand years” end, the plan of God will be brought to completion. Satan will be released from his thousand-year binding, bringing about a great deception. Satan’s people (symbolized as “Gog and Magog”) will attempt to destroy the Church (symbolized as “God’s holy city”), the rapture will take place immediately followed by the second coming of Christ. Satan will be cast into the lake of fire. Christ will sit upon his throne, and he will bring about the resurrection of the dead. All of mankind (and angels) will be judged. John sees the wicked cast into the lake of fire. Finally, John sees Death itself destroyed by Christ.



Chapter 21: John sees the New Jerusalem, a symbolic representation of God’s perfect Church the bride of the Lamb with imagery drawn from Ezekiel’s description of Eden. [Ezekiel 28.13] Whereas the priestly garments of the Old Covenant had 12 different stones, each with a name of one of the 12 tribes engraved upon it [Exodus 28.17-21], John sees the New Jerusalem built on a foundation of 12 different stones, each with a name of the one of the 12 apostles engraved upon it. Since the New Jerusalem is the Church, it has no temple within it, because the Lord God and the Lamb are its temple. No one else can enter it because the New Jerusalem is the church.



Chapter 22: John sees the river of life (The Holy Spirit) flowing from the throne of God and of Jesus. He also sees the tree of life (eternal life) bearing fruit each month. He states that the tree’s leaves are “for the healing of the nations”, corresponding to how the gospel of Jesus Christ brings healing to mankind. John states that only the “those who wash their robes” in the blood of Jesus may enter the New Jerusalem, corresponding to the fact that only those believe in Christ and repent of their sins become members of the Church, which is the Body of Christ.

The New Jerusalem, as depicted in Revelation 21-22, is a present reality for the Church [Galatians 4.22-31; Hebrews 12.22], made real by the sacrifice of Christ, but it also awaits perfect fulfillment at the Second Coming of Christ.

John in the last chapter was told not to seal up the words of the prophecy in this scroll because the time is near and states three times (at the time Revelation was written) that Jesus was coming soon.


Additional Notes: I cannot repeat it enough times: Partial preterists do not believe that the Second Coming took place in 70 AD. God had several, unique “judgment comings” throughout the Old Testament, in which God “came” and destroyed a wicked nation by using another nation as his tool of judgment. Likewise, the “coming of the Son of Man” is interpreted by partial preterists as referring to Christ’s “judgment coming” in 70 AD, in which he “came” and destroyed apostate Israel by using the Roman nation as his tool of judgment. Partial preterists do believe that the Second Coming is still in the future, in which Christ will physically return to the earth.


Partial preterism does not teach “replacement theology”, it teaches “covenant theology”. “Replacement theology” is the teaching that the Church replaced ethnic Israel. “Covenant theology” is the teaching that the New Covenant replaced the Old Covenant. The Church is true Israel. The Church consists of Christ-believing ethnic Israelites, Christ-believing ethnic Gentiles.
 

Davidpt

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Likewise, the “coming of the Son of Man” is interpreted by partial preterists as referring to Christ’s “judgment coming” in 70 AD, in which he “came” and destroyed apostate Israel by using the Roman nation as his tool of judgment.

This might not be the case every time, but generally when something is rendered 'see', if eido is used it typically means to perceive something. But when optanomai is used it typically involves literally seeing something with the naked eye. In Matthew 24:30 optanomai is used rather than eido. And maybe we should be asking ourselves why, because if you are correct eido would have likely been used rather than optanomai.

BTW, optanomai is also used in Revelation 1:7 rather than eido. And that verse says every eye shall see Him, not some eyes shall see Him, which would be implying some eyes won't. Major difference between every eye and some eyes. The text says every eye. I can't speak for you or anyone else, but I try and stick to the text and it says every eye shall see Him. That only makes sense in the future, not in the past. Anyone not sticking to the text is obviously doing so because of doctrinal bias'. There is nothing debatable about Revelation 1:7. It says every eye shall see Him, therefore, it literally means what it plainly says.
 
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Marty fox

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This might not be the case every time, but generally when something is rendered 'see', if eido is used it typically means to perceive something. But when optanomai is used it typically involves literally seeing something with the naked eye. In Matthew 24:30 optanomai is used rather than eido. And maybe we should be asking ourselves why, because if you are correct eido would have likely been used rather than optanomai.

BTW, optanomai is also used in Revelation 1:7 rather than eido. And that verse says every eye shall see Him, not some eyes shall see Him, which would be implying some eyes won't. Major difference between every eye and some eyes. The text says every eye. I can't speak for you or anyone else, but I try and stick to the text and it says every eye shall see Him. That only makes sense in the future, not in the past. Anyone not sticking to the text is obviously doing so because of doctrinal bias'. There is nothing debatable about Revelation 1:7. It says every eye shall see Him, therefore, it literally means what it plainly says.
I wasn't meaning literally, it was the fact that everyone would know that Jesus was God like in the verse below.

Matthew 26
64 “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.”[e]
 

Davidpt

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I wasn't meaning literally, it was the fact that everyone would know that Jesus was God like in the verse below.

Matthew 26
64 “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.”[e]

And guess which Greek word is used in that verse? Not eido but optanomai. But why? Maybe because it is meaning after Revelation 1:7 occurs, thus Him coming on the clouds, and He is then literally sitting in the throne of His glory upon the earth. Except who He was talking to at the time would already be dead by then, right? Ever heard of a resurrection of the dead? There is irony here. First He appears in their court subject to their rules, later they appear in His court, subject to His rules. His court is the higher court, obviously.
 

Marty fox

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And guess which Greek word is used in that verse? Not eido but optanomai. But why? Maybe because it is meaning after Revelation 1:7 occurs, thus Him coming on the clouds, and He is then literally sitting in the throne of His glory upon the earth. Except who He was talking to at the time would already be dead by then, right? Ever heard of a resurrection of the dead? There is irony here. First He appears in their court subject to their rules, later they appear in His court, subject to His rules. His court is the higher court, obviously.
Throne on earth?
 

Davidpt

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Throne on earth?

Isn't that what Matthew 25, for one, indicates?

Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

Most of us, which may or may not include you, agree Matthew 25:31 hasn't been fulfilled yet. It then begs the question, when He is coming in His glory to where? The moon? Mars? Jupiter? How about the earth? That sounds more reasonable than coming to the moon, etc? Don't you think?

What does the text plainly say He does when He comes to His destination, in this case the earth? Does it not say He then does this---then shall He sit upon the throne of his glory? Regardless what the looks like, He is obviously doing that upon the earth since that is where He is obviously coming to per this verse.

All that aside.

To prove I'm likely interpreting Matthew 26:64 correctly, let's ask ourselves some questions here.

Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Like I pointed out earlier, 'see' is the Greek word optanomai in this verse, not eido. Jesus said in this verse--Hereafter shall ye see the Son of man sitting on the right hand of power. Keeping in mind, He used the Greek word optanomai in this verse rather than eido. So let's ask ourselves some questions here.

The high priest per this account is currently dead, right? And Jesus did say to him this--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

So, did the high priest ever see(optanomai) with his naked eye all those things before the high priest in question died? It might be different had Jesus used eido instead, except He didn't.

Now to these questions which prove I'm likely interpreting Matthew 26:64 correctly. IOW, unless there is a dispute with any of the following, one then can not insist I'm not interpreting this correctly, since it makes zero sense to have no dispute with any of the following and then insist I'm not interpreting this correctly.

A) Will Jesus raise this high priest from the dead sometime in the future? Yes or no? Obviously, yes.

B) Will this high priest after being raised from the dead ever have to appear before Jesus before His court? Yes or no? Obviously, yes.

C) When this high priest appears before Jesus in the future will Jesus still be sitting upon the right hand of power? Yes or no? Obviously, yes.

D) When this high priest appears before Jesus in the future, will this high priest see(optanomai) with his naked eye, Jesus sitting on the right hand of power? Yes or no? Obviously, yes.

Do you have a dispute with any of that? If no, there you go then. I couldn't possibly be misinterpreting that verse per your view of my interpretation, otherwise you would be having a dispute with some of or all of A)-D), don't you think?

But that verse also includes this same high priest seeing(optanomai) with his naked eye, this, coming in the clouds of heaven.

Revelation 1:7 Behold, he cometh with clouds; and every eye shall see(optanomai) him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Once again, this verse says every eye, not just some eyes, which implies some eyes won't, shall see Him. Logic says it has to include this high priest in question since the text plainly says every eye shall see Him.

Something to keep in mind here. The text says every eye shall see Him. That doesn't necessarily have to mean every eye sees Him coming in the clouds, though. It can simply mean every eye shall see Him because every single person since the beginning of time through the end of time will have to appear before Him eventually.
 
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Marty fox

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Isn't that what Matthew 25, for one, indicates?

Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

Most of us, which may or may not include you, agree Matthew 25:31 hasn't been fulfilled yet. It then begs the question, when He is coming in His glory to where? The moon? Mars? Jupiter? How about the earth? That sounds more reasonable than coming to the moon, etc? Don't you think?

What does the text plainly say He does when He comes to His destination, in this case the earth? Does it not say He then does this---then shall He sit upon the throne of his glory? Regardless what the looks like, He is obviously doing that upon the earth since that is where He is obviously coming to per this verse.

All that aside.

To prove I'm likely interpreting Matthew 26:64 correctly, let's ask ourselves some questions here.

Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Like I pointed out earlier, 'see' is the Greek word optanomai in this verse, not eido. Jesus said in this verse--Hereafter shall ye see the Son of man sitting on the right hand of power. Keeping in mind, He used the Greek word optanomai in this verse rather than eido. So let's ask ourselves some questions here.

The high priest per this account is currently dead, right? And Jesus did say to him this--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

So, did the high priest ever see(optanomai) with his naked eye all those things before the high priest in question died? It might be different had Jesus used eido instead, except He didn't.

Now to these questions which prove I'm likely interpreting Matthew 26:64 correctly. IOW, unless there is a dispute with any of the following, one then can not insist I'm not interpreting this correctly, since it makes zero sense to have no dispute with any of the following and then insist I'm not interpreting this correctly.

A) Will Jesus raise this high priest from the dead sometime in the future? Yes or no? Obviously, yes.

B) Will this high priest after being raised from the dead ever have to appear before Jesus before His court? Yes or no? Obviously, yes.

C) When this high priest appears before Jesus in the future will Jesus still be sitting upon the right hand of power? Yes or no? Obviously, yes.

D) When this high priest appears before Jesus in the future, will this high priest see(optanomai) with his naked eye, Jesus sitting on the right hand of power? Yes or no? Obviously, yes.

Do you have a dispute with any of that? If no, there you go then. I couldn't possibly be misinterpreting that verse per your view of my interpretation, otherwise you would be having a dispute with some of or all of A)-D), don't you think?

But that verse also includes this same high priest seeing(optanomai) with his naked eye, this, coming in the clouds of heaven.

Revelation 1:7 Behold, he cometh with clouds; and every eye shall see(optanomai) him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Once again, this verse says every eye, not just some eyes, which implies some eyes won't, shall see Him. Logic says it has to include this high priest in question since the text plainly says every eye shall see Him.

The earth is gone at this time see the verses below.

Revelation 20

The Judgment of the Dead​

11 Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 Anyone whose name was not found written in the book of life was thrown into the lake of fire.

When Jesus said

Matthew 26
62 Then the high priest stood up and said to Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” 63 But Jesus remained silent.

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.”

64 “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

Jesus was clearly claiming to be the one in the verses below

Daniel 7
13 “In my vision at night I looked, and there before me was one like a son of man,[a] coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14 He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

Thats why they said

Matthew 26
65 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. 66 What do you think?”

“He is worthy of death,” they answered.

Did you notice in Daniel 7 that Jesus was going to heaven and not to the earth?
 
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