[From Samuel: I am good friends with Duncan and he asked if he could post this article. Of course, Dunk is not a Full Preterist, though he has some aspects of FP that he blends into his view. Here is his article (which I have not read yet) that he requested I post here. Since he has always been on good terms with us, and shows a degree of character that is Christ like, he is more than welcome here]
I see a lot of people get into very intense debates on the nature of the resurrection. I tend to stay out of these debates for the simple reason that I am not sure. I tend to lean toward the IBD concept of the resurrection, although I also see corporate aspects taught as well. While I am not sure on the exact nature of the resurrection, I feel much more sure on the timing of the resurrection.
The Resurrection Would Begin at the Second Advent
One of the basic differences between partial preterism and full preterism is that partial preterists separate the great tribulation (which they correctly say happened just prior to AD 70) from the resurrection and judgment (which they say will happen at a future Second Advent). While I am not a full preterist, I do agree with them on this issue: Scripture consistently shows the resurrection as beginning right after the great tribulation.
Both full and partial preterists agree that Revelation 20:11-15 is referring to the time of the judgment and resurrection.
Then I saw a great throne and Him who sat on it, from whose face the earth and heaven fled away and there was found no place for them. And I saw the dead, small and great, standing before God and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.
This is showing the time of the resurrection—the time when death would be defeated (v. 14).
But now Christ is risen from the dead, and has become the fristfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death.
1 Corinthians 15:20-26
The “end” here is not the end of the world, but the end of the old covenant age (cf. 1 Cor. 10:11; Heb. 1:1-2; 8:13; 9:26). Jesus speaks of this in Matthew 24.
Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these thing be? And what will be the sign of Your coming, and of the end of the age? . . . [Jesus answers] But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.
Matthew 24:3, 13-14, cf. Rom 10:17-18; Col. 1:5-6, 23
Jesus’ putting down of all rule and power happened at AD 70—right after the great tribulation: Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken (Matt. 24:29). This can be seen in Daniel 2 where Nebuchadnezzar’s great image is destroyed by the coming of the kingdom of God (vv. 34-35, 44-45). It can be seen in Daniel 7 where the four beasts are all stripped of their authority at the same time (vv. 11-12). It can be seen in Revelation 11:15-18 where the kingdoms of this world become the kingdom of God (notice that the dead are judged at this time, v. 18; cf. Rev. 16:19).
Now consider Daniel 7; it shows the time of the seating of God and books opened that Revelation 20:11-12 portrays. This beginning of the resurrection and judgment was to happen right after the tribulation, at the AD 70 defeat of the little eleventh horn (i.e., Titus, see my chapter on Daniel 7 in volume I).
After this I saw in the night visions, and behold, a fourth beast dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the beasts that were before it, and it had ten horns. I was considering the horns and there was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there in this horn were eyes like the eyes of a man, and a mouth speaking pompous words. I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow, and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire; a fiery stream issued and came forth from before Him. A thousand thousands ministered to Him; ten thousand times ten thousand stood before Him. The court was seated and the books were opened. I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame. As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time.
Daniel 7:7-10 underlined emphasis mine
The resurrection and judgment happening right after the tribulation is shown again in verses 25-27.
He [the little horn] shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time. But the court shall be seated [cf. v. 10], and they shall take away his dominion, to consume and destroy it forever. Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him.
Daniel 7:25-27 underlined emphasis mine
This seating of the court for the judgment was to happen at the AD 70 coming of God to defeat the Antichrist (Dan. 7:21-22); it continues since that time. For believers who have died since AD 70 it is not so much a judgment as it is an evaluation of rewards for their works: “. . . Blessed are the dead who die in the Lord from now on. [Since the AD 70 fall of harlot Babylon, Rev. 14:6-8] ‘Yes,’ says the Spirit, ‘that they may rest from their labors and their works follow them’” (Rev. 14:13).
Daniel 12 similarly shows the great tribulation as being immediately followed by the resurrection.
And he [Titus—the king of the North] shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him. At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time, and at that time your people shall be delivered, every one who is found written in the book. And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt . . . it shall for a time, times, and half a time; and when the power of the holy people has been completely shattered all these things shall be finished.
Daniel 11:45-12:2, 7
There are not thousands of years between the great tribulation and the resurrection; both were to happen by the AD 70 shattering of the Jewish nation (v. 7). This would be the time that God destroyed those who were morally destroying the land of Israel. This is shown in Revelation 11.
The nations were angry, and Your wrath has come, and the time of the dead, that they should be judged, and that You should reward Your servants the prophets and the saints, and those who fear Your name, small and great, and should destroy those who destroy the earth
The great tribulation is shown just prior to this; the beast makes war with the two witnesses—a symbol of the saints—and overcomes them (note that Rev. 11:7, a direct reference to Dan. 7:21). After three-and-a-half days the saints are then resurrected to heaven (Rev. 11:11-12). This was the rapture; it was not a literal catching up to heaven, but a picture of the saints possessing the kingdom of God right after the tribulation. This is discussed in Daniel 7.
I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.
Scripture constantly points to AD 70 as the time of the parousia and the beginning of the resurrection; it does not show two different parousiai separated by millennia. It should be noted, however, that just because partial preterism is wrong in its teaching of multiple comings, that does not mean that full preterism (with its claim of all prophecy fulfilled by AD 70) is therefore correct. Full preterism has its own pitfalls (like a millennium that supposedly started around AD 30 and ended around AD 67).
If Revelation 19:11-21 is not the Second Advent, then the
Second Advent is not Shown in Revelation
For sake of argument, let us assume the partial preterist position is correct and what is shown in Revelation 19 is not the Second Advent but an AD 70 judgment coming of Jesus on the Jewish nation. The question then becomes, So where is the Second Coming in Revelation? If Revelation 19:11-21 is not referring to the Second Advent, I can not see that Revelation ever mentions the Second Advent. Gentry believes it is briefly shown in Revelation 20:7-15. He writes, “In Revelation 20:7-15 we witness the Second Coming and final judgment. But since this is so distant from John’s day, he only quickly mentions them.”
According to Gentry, John was not interested in the Second Advent when he wrote Revelation. Thus, if the partial preterist position is correct, then there is only one vague allusion to the Second Coming in the whole book (in Rev. 20:9)! I have great respect for Dr. Gentry, but that makes little sense. If John was teaching what partial preterists teach, he surely would have mentioned more about the real Second Coming so his readers could understand the distinctions between the supposed two comings. Gentry maintains that Jesus spent a great deal of time talking about the Second Advent in Matthew 24:36-25:46. Given this, it does not make sense that, in Revelation, John would only focus on the AD 70 judgment coming of Jesus and barely even allude to the Second Advent.
As I have mentioned, the judgment of Revelation 20:11-15—that most assume is the end of time—is the same one that is shown in Daniel 7:7-11 and 23-27. It was the time when the court was seated and books opened (Rev. 20:11-12; Dan. 7:7-11). The court would be seated for this judgment at the AD 70 defeat of the little horn (Dan. 7:21-27). Looking at Revelation 20:7-10 (which is talking about the end of the millennium, a future event), I see the judgment of fire on Gog and Magog, but I do not see the Second Coming of Jesus that Gentry says is supposed to be there. One can attempt to make the case that the Second Coming is alluded to in Revelation 20:9 (“and fire came down from God out of heaven and devoured them”) but that is reading something into the verse that just is not there.
It is not just Revelation that lacks the end of time final advent that partial preterists hypothesize; it is nowhere to be found in the book of Daniel either. Like Revelation, Daniel culminates with the coming of God and full establishment of the kingdom at AD 70 (Dan. 7:21-22; cf. Rev. 19:11-20:4). It does not show another coming past that point. As I have discussed in volume I, four times in Daniel we are brought to the AD 70 end of the age. Daniel 2 (vv. 34-35, 44-45) shows the kingdom of God being fully established during the reign of the tenth ruler of Rome (Vespasian AD 69-79). Daniel 7 (vv. 17-27) narrows the time frame down for the coming of God and his kingdom (vv. 21-22) to right after the little eleventh horn (Titus) had overcome Daniel’s people for three-and-a-half years (AD 67-70, v. 25). Daniel 9 (vv. 26-27) similarly brings one to the AD 70 destruction of Jerusalem and the Temple by Titus. Finally, Daniel 12 brings one to the AD 70 attack of Titus on Jerusalem at the end of the age (Dan. 11:40-45); this attack results in the destruction of the Jewish nation (Dan. 12:1-7). It would be the time of the great tribulation and resurrection (Dan. 12:1-2; cf. Rev. 11:15-18).
Thus, neither Daniel nor Revelation shows a coming of God/Christ past the time of his AD 70 coming. The fall back position for partial preterists at this point is usually to cite the resurrection/rapture of 1 Thessalonians 4:13-18 as still being future. But, as aptly shown by Beale in his chart, 1 Thessalonians 4-5 parallels Matthew 24-24—and many partial preterists say Matthew 24-25 is referring to AD 70. I do believe there is a future end shown in Revelation; it is the end of the millennium. This will be the time when Satan (and all evil) will be finally done away with in the lake of fire (Rev. 20:7-10).
 Kenneth Gentry, “A Preterist View of Revelation,” Four Views on the Book of Revelation, 86. Gentry assumes (as most do) that Revelation 20:9 happens right before the judgment (in v. 11) and so it must be referring to the time of the Second Advent. As I have argued previously, however, the judgment of Revelation 20:11-15 is a continuation of the AD 70 throne judgment that was begun in Revelation 20:4. Both happen at the beginning of the millennium. Thus, the five elements of what is shown to be one judgment at the beginning of the kingdom reign in Daniel 7:9-10 are only found by combining Revelation 20:4 and 11-15: A.) Thrones put in place (Dan. 7:9; Rev. 20:4. B.) God takes His throne (Dan. 7:9; Rev. 20:11). C.) Myriads before the throne (Dan. 7:10; Rev. 20:12). D.) Those on the throne having authority to judge (Dan. 7:10; Rev. 20:4. E.) Books are opened, Dan. 7:10; Rev. 20:12). For another reference to the judgment beginning at the full establishment of the kingdom reign see Matthew 25:31-46.
 According to Gentry’s position, Jesus spends some 36 verses talking about the AD 70 parousia (Matt. 24:3-35 and then some 60 verses (Matt. 24:36-25:46) talking about the supposed end of time parousia. Given this ratio of almost 2 to 1, it does not make sense that John would barely even allude to Jesus’ final advent in Revelation. If he were teaching what partial preterists teach he would have spent much more space differentiating the supposed two comings.
 The sequence shown in Revelation 20 is that John starts by describing the beginning of the millennium in Revelation 20:1-6. At 20:7-10 he digresses and talks about what would happen at the end of the millennium. At Revelation 20:11 he picks up the subject of the AD 70 judgment reign of the saints that he began in v. 4. This sequence was proposed by J.S. Russell. Daniel 7 supports Russell’s sequence. Daniel 7:9-10 shows thrones being put in place (cf. Rev. 20:4) at the same time that books are opened and the judgment happens (cf. Rev. 20:11-12).
 We are not specifically told there are ten toes on Nebuchadnezzar’s image in Daniel 2, but when see the same fourth kingdom in Daniel 7 (v.7) it has ten horns. It is thus safe to assume that ten rulers are in mind in these chapters.