In the last issue of Fulfilled Magazine you were offered the opportunity to examine for yourself views that spoke of “moving beyond full preterism” and full preterism being the “Hymenean heresy”. As Brian Martin so rightly said, ““I feel that Truth has nothing to fear from opposing or differing views. If full preterism is the true, Biblical interpretation of eschatology, then it will prevail against all challenges”.
In this article I desire to show you the “Berean spirit” (Acts 17:11) alive and well in the Full Preterist community. I personally have approached those who speak ill of Full Preterism and asked for “reasons” (1 Peter 3:15) for their view- only to be given apathetic responses and or ostracized for my “critical mind”. In contrast, many times I am offered the opportunity to answer questions which I more than welcome, I encourage it.
Recently, a friend of a member of my congregation offered the commentary of 2 Thessalonians chapter 2 as a rebuke of the Full Preterist position. I would like to take some time to respond and deal with the issue that arise from a proper understanding of the text. Here is the link to the commentary offered by Matthew Henry:
2 Thessalonians chapter 2 is an interesting passage for someone to use “against” Full Preterism . Bible teacher Kurt Simmons writes:
“One of the chief eschatological passages of the New Testament is II Thess. 2, which speaks of the “man of sin” whom the Lord would consume at his coming. (II Thess. 2:3, 8) Tradition among primitive Christians identified St. Paul’s “man of sin” with St. John’s “antichrist” and Revelation’s “beast,” many holding that these were references to Nero. In his fourth homily on II Thessalonians, St. Chrysostom (A.D. 347 to 407) states,
“For the mystery of lawlessness doth already work.” He speaks here of Nero… But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it.”
So what I hope to provide you with in this “response” is information pertaining to the “eschatological confusion” that has been shown in regards to 2 Thessalonians chapter 2, the culture and background of the confusion in different periods of time through church history (especially pertaining to Matthew Henry’s generation), and a contextual understanding of 2 Thessalonians chapter 2- with provided resources.
In his commentary, Matthew Henry notes that the purpose and opening of 2 Thessalonians chapter 2 is a refutation of the error regarding the “coming of the Lord”. Apparently, the Thessalonians thought the coming of the Lord had come and gone. That alone should come many to PAUSE.
If the “coming of the Lord” or the 2nd Coming as referred to by many, is this big cataclysmic event which involves stars falling to earth, a physical body of a 1st century Jewish man floating out of the sky on a horse, attended by the resurrection of biological bodies and the planet being destroyed- HOW IN THE WORLD COULD THESE PEOPLE HAVE MISSED IT?!?! This alone should cause many to reexamine their view and position of the “coming of the Lord”.
Matthew Henry lived during the 1700’s. This was a time when “end times interpretation” was greatly influenced by what is called the “Continuous Historical Approach”. This approach finds in the imagery of Revelation a continuous, chronologically sequential panorama of history reaching until the world’s end. The first to use this approach was Nicolas of Lyra (A.D. 1329) in his Postilla. Nicolas of Lyra was a Franciscan who rejected the apocalypticism of his fellow Franciscans. Instead, Nicolas offered a continuous-historical interpretation of Revelation beginning in the first century and reaching to his own time. This approach found its way into what we might call “mainstream though” through the Reformation initiated by Martin Luther, the German reformer. Luther equated his times and struggles with the fight against the Antichrist whom he deemed was the Pope. The continuous-historical method has few modern proponents. Its traditional interpretation equating the beast and harlot with papal Rome has not withstood serious scrutiny; no reputable scholars embrace it today. In some “cultish” crowds such as Ellis Scoffield and 7th Day Adventists one is likely to find these interpretation.
A proper understanding of “interpretation principles” enhances our understanding of the Bible. Many ‘Christians’ are content with a ‘face value’ or a 21st century influenced understanding of the ancient Scriptures which is dismaying to say the least. The ‘Continuous-Historical Approach’ is void of audience relevance, consideration of time statements, and the narrative-context of the Scriptures.
In his commentary, Matthew Henry says:
“From these words it appears that some among the Thessalonians had mistaken the apostle’s meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,—that Christ was just ready to appear and come to judgment….and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well”.
Yes, the Apostle Paul was strongly speaking against “eschatological error” in the church at Thessalonica concerning the “coming of the Lord”. This is a work I have engaged in for the past 2-3 years now and it seems many in the Church want to “lessen” the importance of rectifying this error.
Why does it matter? This chapter of 2 Thessalonians clearly shows us the Apostles thought this was a serious issue and had the potential to distort the gospel (something I believe is being done in many churches across the world today). Therefore in writing this article and reproving errors I endeavor to follow the same logic in which Mr. Henry operated in taking ‘the first opportunity to rectify them”, even if that means showing that Matthew Henry’s interpretation of 2 Thessalonians 2 was indeed in error.
Ok..So open up your Bibles to 2 Thessalonians. I urge you before this study to take a minute to read through 2 Thessalonians chapters 1-3, that way you can get the “full force” of the letter the Apostle wrote to the Thessalonians church in A.D. 51-52. Understanding that alone is important and gives credit to the historical reliability of Scripture.
At the beginning of this letter from Paul, Timothy, and Silvanus they are encouraging the Church at Thessalonica through persecution. Notice what is said:
“…in the midst of all your persecutions and afflictions which you endure. This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus Christ (2 Thessalonians 1:4-8)”.
So if this letter was penned in the first century and dropped off at the doorstep of the Thessalonians church which was undergoing persecution and is promising them relief when the “Lord comes”- isn’t it only right to question is the Lord was faithful to this promise and gave them relief? After all, this letter is set forth to clear the confusion and not confuse more- yet the words of Christ Himself to the Apostles alive in that time was that some of them would not taste death until they see the Son of Man coming with His angels on the clouds of heaven to bring judgment (Matthew 16:27-28).
As we move into chapter 2, we now can understand why the Thessalonians would “lose composure” or be disturbed by a message that the coming had already occurred- they were still experiencing persecution- where was this RELIEF?!?!
Speaking about the “gathering together to him” should remind us of Matthew 24:31. In an article in which Dr. Don K. Preston goes in depth about the ‘gathering together’ he writes this:
“An examination of Matthew 24-25 with II Thessalonians 1-2 is especially revealing. In Matthew you have the threat of persecution with the promise of the Parousia for vindication and judgment on the persecutors–the city of Jerusalem. In II Thessalonians 1 you have the church being persecuted, and that persecution is instigated by the Jews, Acts 17. Those being persecuted are promised vindication at the coming of the Lord in fire and vengeance. The Thessalonians were suffering the persecution promised and foreseen by Jesus. Why then is the coming of the Lord in vindication in Thessalonians not the same coming of Jesus in vindication and judgment as that of Matthew 24:29-31?”.
So this gathering would be done after the tribulation which Jesus Christ speaks about in Matthew chapter 24, which a proper historical study can offer is fulfilled through the events of the Roman-Jewish War of AD 70.
“Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exhalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God (2 Thessalonians 2:3-4)”.
Now I personally believe the proof of this passage being in the past is what I posted above about the “gathering together” which was to occur in AD 70. I believe the saints were “raised up” along with “the dead ones” and brought into the presence of God- which until every jot and tittle of the Law was fulfilled could not happen. However, let’s analyze the 2 things the Apostle Paul lists here that must occur prior to the “coming of the Lord” and the “gathering together”. Could these have happened about 20 years after the Apostle Paul penned the second letter to the Thessalonians?
“APOSTASY COMES”.... Dr. Don K. Preston again weighs in on this and says:
“In Matthew 24:12 Jesus said that in the days prior to his coming in the destruction of Jerusalem, “because lawlessness is increased, most people’s love will grow cold.” In the previous verse he warned that false prophets would “mislead many.” In verse 10 he had stated that due to persecution “many will fall away.”
Can you see the comparison? In Matthew 24 the disciples asked when the Lord was going to come. Jesus said before he returned there would be a time when “many will fall away;” false prophets would “mislead many;” and “most people’s love will grow cold.” He then told them he would come after that apostasy but in that generation, vss. 29-34.
In II Thessalonians the brethren were believing the Lord had already come. To correct their chronological error Paul reminded them that before the Lord could come “the apostasy” had to happen.
He was reminding them of the apostasy the Lord himself had said must happen!”.
BUT…who is this MAN OF LAWLESSNESS?
Clearly from the words of the Apostle Paul this ‘man’ was alive in his time (2 Thessalonians 2:6-8).
Something was holding him back. There seems to be quite the controversy surrounding “he who know retrains” but with proper context I believe it is quite clear who this ‘man’ was.
Dr. Kenneth Gentry, who is NOT A FULL PRETERIST has some good details to share about identifying this man of lawlessness:
“The “man of lawlessness” is Nero Caesar, who also is the beast of Revelation, as a number of Church Fathers believe. This passage’s difficulty lies in the fact that Paul “describes the Man of Sin with a certain reserve” (Origen, Celsus 6:45) for fear of incurring “the charge of calumny for having spoken evil of the Roman emperor” (Augustine, City of God 20:19). Paul and his associates had already suffered at the hands of the Thessalonican Jews for “acting contrary to the decrees of Caesar, saying there is another king – Jesus” (Ac 17:7). Wisdom demands discreetness when referring to imperial authority; his recent (1Th 2:17) personal ministry among them allows it: they were to “remember” that while with them he “told [them] these things” (2:5).
Paul clearly implies that something is presently (ca.AD 52) “restraining” (present participle) the man of sin “that he may be revealed in his own time” (2Th 2:6). The man of lawlessness is alive and waiting to be “revealed.” This implies that for the time being, Christians could expect at least some protection from the Roman government: the Roman laws regardingreligio licita are currently in Christianity’s favor, while it remains a sect of Judaism. This begins to end after the malevolent Nero ascends the throne, for he begins persecuting Christianity in AD 64. Paul certainly enjoys the protection of Roman law (Ac 18:12ff) and makes important use of it in AD 59 (Ac 25:11–12; 28:19), when he seeks protection from the malignancy of the Jews”.
Or as author James Stuart Russel noted:
“But how striking are the indications that point to Nero in the year when this epistle was written, say A.D.52 or 53. At that time Nero was not yet ‘manifested;’ his true character was not discovered; he had not yet succeeded to the Empire. Claudius, his step-father, lived, and stood in the way of the son of Agrippina. But that hindrance was soon removed. In less than a year, probably, after this epistle was received by the Thessalonians, Claudius was ‘taken out of the way,’ a victim to the deadly practice of the infamous Agrippina; her son also, according to Suetonius, being accessory to the deed. But ‘the mystery of lawlessness was already working;’ the influence of Nero must have been powerful in the last days of the wretched Claudius; the very plots were probably being hatched that paved the way for the accession of the son of the murderess. A few months more would witness the advent to the throne of the world of a miscreant whose name is gibbeted in everlasting infamy as the most brutal of tyrants and the vilest of men”.
Bible Teacher Kurt Simmons would be inclined to historically explain that it was Claudius Caesar and the restraining power of the religio licita that kept the man of lawelessness from being revealed.
Although being consistent with what is called “intellectual honesty” I must admit there are some who agree that this passage was fulfilled in the 1st century yet they would explain the details a bit different. For example, Bible teacher Ed Stevens would offer the high priest as the ‘lawless one”. He explains:
“The Jewish persecutors, the Judaizers, and the Zealots all show that this was fulfilled in the first century. The falling away was in progress as the last few NT books were written. One only needs to read things like the books of Hebrews, James, 1 & 2 Peter and 1-3 John to see this. The falling away coincided with the great persecution and tribulation that descended on the church just before the Jewish revolt (A.D. 63-66). During this persecution James, Peter and others (such as Paul) were killed (A.D. 63). And it was probably about this same time that John was exiled to Patmos. The NT writers during this time of persecution were bravely challenging their fellow-saints to persevere. The faithful remnant did. But many others forsook the “better things” in Christ and returned to Judaism’s things that were “fading away” and about to be destroyed. The “falling away” and “the coming of the man of sin” were first century events. They occurred in connection with the persecution of the church just before the Jewish revolt in A.D. 66. The destruction and defilement of the temple at Jerusalem is explained in great detail by Josephus. While 2 Thess. 2:1-4 is usually associated with “THE” Antichrist, we need to remember that the anti-Christian spirit was already at work in the first century. The Jewish persecution was already underway when Paul wrote these words. The Holy Spirit was restraining its effect until the church reached a mature-enough condition to persevere. There was a close connection indeed between the tribulation and the apostasy. The anti-Christian forces were persecuting the church to get them to fall away.
There are many passages which indicate that the “anti-Christ” was actually the anti-Christian spirit which motivated the Jewish persecutors who worked against the church in the period before AD 70. Notice these passages in particular: 1 Jn. 4:3; cf. 1 Jn. 2:17, 18; and 2 Thess. 2:7. Whatever this “man of lawlessness” was, it was already at work during the time Paul wrote, and was evidently at its worst when John wrote, since he says, “Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have arisen; from this we KNOW it is THE LAST HOUR.” (emphasis mine, ES). And, it is not just preterists who suggest the “man of lawlessness” was something other than an individual. Several of the amillennial and post-millennial theories suggest the same. As far as individual “antichrists” are concerned, some have suggested the various messianic contenders during the war with Rome (John of Gischala, Simon ben Giora, or Eleazar ben Ananias, Eleazar ben Yair — the leader at Masada, or the High Priest). The Judaizers could easily qualify as “antichrists” as well. As I explain in my article elsewhere on this website, I believe the “beast” was Jewish. Whether it was the Jewish Zealots as a group, or individual leader as a figurehead, is not of real big concern to me. If I had to choose an individual who fits all the criteria mentioned here in 2 Thess. 2 and Revelation, I would probably focus on Eleazar ben Yair who resurrected his cause at Masada”.
Sure enough….the “coming of the Lord” occurred when the Romans surrounded the city of Jerusalem (Luke 21:20). This event destroyed the persecutors of the saints (Galatians 4:23-31). The temple was destroyed and it was clear as day as the 1st century historian Josephus noted:
“And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities”.
The rise of Full Preterism can be quite intimidating to many people who want to hold to certain “traditional” teachings. What needs to be known that within the Full Preterist community there are Christians who seek simply to know, understand, and to be obedient to the teachings of Jesus Christ- ALL THE TEACHINGS. I hope I have shown the ‘intellectual honesty’ in this response to the critics who may utilize Matthew Henry’s commentary and I hope that I have shown Mr. Henry’s thoughts on 2 Thessalonians chapter 2 to be flawed.
The fact remains- the letter of 2 Thessalonians was a first century writing to the Thessalonian church to encourage them to withstand persecution having hope in the “coming of the Lord” which would be judgement upon those who persecuted them. This judgment/ “coming of the Lord” occurred right on time as judgment came upon the city of Jerusalem and its inhabitants. Those whom were santified in Christ were ‘gathered to the Lord’ as they heeded His teachings and sure enough as the 1st century historian Josephus accounts- NOT ONE CHRISTIAN DIED IN THE CITY!