Hyper-Preterism: Why Not? Part 3 of Preterism

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All right, so as you know, we've been going through hyper -preterism and Sarah, if you were frustrated last week, you're going to be even more frustrated this week, all right?

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So this is going to be probably the last session in this because we're kind of tired of it. So real quick review, sorry, real quick review, full -preterism or hyper -preterism insists that every prophecy and every promise in the

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New Testament, including all of Revelation, was fulfilled in its entirety by 70 AD. This is not a legitimate evangelical option for it denies the future bodily return of Jesus, it denies the physical resurrection of believers, it denies the physical renewal, recreation of the present heavens and earth or their replacement.

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Preterists who insist wrongly that these events are all completely fulfilled are called future or hyper -preterists.

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Every other eschatological view, except for hyper -preterism, is within orthodoxy.

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Pre -millennialists, amillennialists, post -millennialists are all orthodox. The reason hyper -preterism isn't orthodox is because it denies over 30 accepted

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Christian truths. Last week we went over what I would consider the top three. Tonight we're going to go over the top four, fifth, and sixth reasons.

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But actually, before we get to that, I want to talk about the hermeneutic. Now I would put this in as one of the top reasons to reject hyper -preterism, but it's not a closely held

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Christian truth. So this is the lens, your hermeneutic is the lens by which you read and interpret all the scriptures.

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Like when we talk about a worldview, if you have a Christian worldview, you're seeing things through the lens of Christ.

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If you have an atheistic worldview, you're seeing things through the lens of yourself, science, all these other things.

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So their hermeneutic is called Hebrew exclusivism, which means everything they read in the scriptures has to do with Israel.

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It's all about Israel and its ramifications to this. All biblical writing and prophecy is filtered through the lens of the

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Israelites, their culture, their mindset, and their relation to the Old Covenant. Now yes, we need to read the scriptures in context.

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Who is the author? Who is he speaking to? What was going on at that time?

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And then apply it to the situation that we're in. When you hold to Hebrew exclusivism, it pertains to the

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Israelites and the Israelites only. So the Mosaic Covenant has nothing to do with Gentiles.

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There's no application of that to us. This hermeneutic will affect everything they believe and lead them to wrong conclusions because all of their doctrine is seen through this filter.

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All of their doctrine pertains to Israel only. All the covenants are for Israel. None are for the

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Gentiles. This hermeneutic is applied from Adam to Jesus and includes

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Noah, Abraham, and Moses. So now, can anybody tell me what's wrong with this already?

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Go ahead, Pastor Chris. Well, I mean, I'm jumping,

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I'm sorry, I was thinking Ruth first, like, oh, sorry, Gentile, you're out. And how many others?

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Noah, the Mosaic Covenant is for everybody precedes Abraham, it's, you know, so how does that not apply to the

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Gentiles? Right, so, was Adam a Jew? No.

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So, the covenants don't apply to Adam. They think Adam was Jewish. He was an

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Israelite. Noah, Israelite? No. Abraham, was

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Abraham a Jew? No. Abraham's grandson would be called

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Jacob. Jacob would be called Israel. Another thing you want to realize as we go through this, because this has ramifications to covenant theology, do you realize in the

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Old Covenant, Israel was a person? Jacob was called

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Israel. And the 12 tribes are the 12 tribes of Israel. Jacob, right?

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When we use the term Jacob versus Israel, our minds shift a little bit, right?

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But if we said it was the 12 tribes of Jacob, we would recognize, oh yeah, that's a person. When we say

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Israel, we're so conditioned to think nation and not person, that I think dispensationalists get it wrong, even some covenantal theology guys get it wrong because they're thinking strictly nation.

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But Israel is a person, and we might touch on that in a minute or two. The problem is that Adam, Noah, and Abraham were not

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Israelites. Their covenants were not exclusive to the Israelites. Scripture poses two people we can be in.

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We can be in Adam, or we can be in Christ. One of the two. You're never said to be in Moses, be in Abraham.

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You're either in Adam or in Christ. Adam had a covenant with God. The creation covenant.

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Where does it say covenant in Genesis with Adam? It doesn't. It says it in Hosea 6, verse 2.

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The covenant with Adam. So Adam was in covenant. It was a covenant of works.

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Adam had to keep, guard the garden, not eat from the tree. He broke the covenant, and therefore death came into the garden.

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He was exiled. That's where we start off. We are either in Adam or in Christ.

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God's plan was always for all of the nations. This is real important.

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Nations is the word goyim, which is Gentiles. Matthew 28, 19.

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Go into all the nations. Translated, go into all the Gentiles.

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Go to the Gentiles. Teach them everything I've commanded you to do. Baptize in the name of the

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Father, Son, and Holy Spirit, and I will be with you even to the end of the age. So this gospel is going to the

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Gentiles. Israel was supposed to be a light to the Gentiles. They were chosen not for salvation.

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They were chosen to bring God's Messiah into the world. Not every

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Israelite was saved. Paul says it in the beginning of Romans chapter 10. It's my heart's desire that my brethren, those according to my own flesh, be saved.

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Israel, just because you were a genealogical Jew and genealogical Israelite, didn't mean you had salvation.

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You had the covenants. You had the temple worship. You had the tent of meeting. You had Abraham as your father.

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But it doesn't mean you had salvation. John 12, 32. When I am lifted up, I will draw all people to myself.

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And this is not all people as in every single human being. All people as in people from every tribe, every tongue, every people, every language.

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Isaiah 42. I am the Lord. I have called you in righteousness. I will take you by the hand and keep you. I will give you as a covenant for the people, a light for the nations.

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Israel was supposed to look like what a nation who is submitted to God would look like.

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Israel was supposed to be God's people in God's place enjoying God's blessing under God's covenant.

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They broke the covenant so all the other nations got to sort what not keeping the covenant looks like.

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But there were times of prosperity with Israel when they were faithful and they were blessed by God. Israel was supposed to be the prototype of what the church would look like.

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God's people in God's place under God's rule enjoying God's blessing. Acts 13, 47.

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So the Lord commanded us saying, I have made you a light for the Gentiles that you may bring salvation to the ends of the earth.

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Think of it like this. Israel was supposed to pastor the nations. They were supposed to show them

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God. Show them the way of salvation. John 8,

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Jesus spoke to them saying, I am the light of the Israelites. No, I'm the light of the world.

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Every tribe, every tongue, every people. Right? By your blood you ransomed or purchased people for God from every tribe, language, and people, and nation.

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Now I like to use this verse, especially when I'm talking about particular redemption, because your blood ransomed, or the word is purchased, people out of every tribe, out of every language, out of every nation.

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It doesn't say Jesus purchased every tribe, purchased every language, purchased people out of them.

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That's just a side note. Our hermeneutic, Jesus, right? Our hermeneutic is

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Christ. The whole Old Testament points to Him. John 5, 39. You search the

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Scriptures because you think that in them you have eternal life. It is these Scriptures that bear witness about me, yet you refuse to come to me that you may have life.

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He would go on in verse 46 to say, If you believed Moses, you would believe me, for he wrote about me.

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Highlight this in your Bible when a Jehovah's Witness comes to your door. Ask him, who's the old covenant all about?

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Oh, Jehovah. Yes, you're right. Look at who Jesus says it's about. Me. Jesus is

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Jehovah. Okay? Luke 24, on the road to Emmaus.

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You know this. Some of those who were with us went to the tomb and found that just as the woman had said, but him they did not see.

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And he said to them, Jesus, O foolish one, slow of heart to believe all that the prophets have spoken.

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Was it not necessary that the Christ should suffer these things and enter into his glory? And beginning with Moses and all the prophets, he interpreted to them all the

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Scriptures, the things concerning himself. Moses, all the prophets, what were they prophesying?

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The kingdom to come, Jesus being the king, the Messiah. He's the lens by which we view the

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Scriptures. Luke 24. Then he said to them, these are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.

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The law, the prophets, and the psalms. What's a quick word to capture all three of those things?

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Tanakh? The Tevavim, the Kedavim, and Nevavim.

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Tanakh. I probably screwed that up. T, whatever. It's all three, and that's the

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Hebrew word for it. The Tanakh. So, all three. Law, prophets, and psalms.

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All pointing to Christ. Alright, so that's their Hebrew exclusivism hermeneutic that they filter everything through.

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So when you're filtering everything through that hermeneutic, what do you think your conclusion is going to be?

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It's going to be based on the hermeneutic that you choose, which is everything is Israel.

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All the covenants, Israel. So us as Gentiles, we're not under the law. It's not our covenant.

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Ooh, that sounds great. Until you actually read the Bible and apply it to yourself, and you see over and over that the law does apply to Gentiles.

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Allah Adam, Allah Noah, Allah Abraham. So, judgment.

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According to them, all judgment is over. There is no future judgment for anyone. Yes?

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What do they do with the passages where Peter was struggling with the acceptance of the

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Gentiles into salvation, and also where Paul preaches in Athens to the

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Gentiles about everyone needs to repent? What do they do with that? Yeah, they would say that if you place your faith and trust in Jesus, you will go to heaven.

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That's a benefit of trusting in Jesus. But if you die after AD 70, you just go into the ground.

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It's annihilation. You just die. That's it. And there's no judgment because judgment happened at 70

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AD. So they still, and I'm going to get to their version of the gospel a little bit.

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Basically, it's live however you want. There is no judgment. Receive Jesus.

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Obviously, you want to listen to what Jesus says and go to heaven or just die. There's no consequences for not trusting in Jesus.

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Calista? Yeah, I just want to ask, what is the benefit of salvation if you just go into the ground?

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You read my notes. What? If there is no consequence to how

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I live here and now, who cares if I die when it's over?

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What's the difference? Eat, drink, and be merry for tomorrow we die. Who cares? Obviously, if there's a judgment, well, that's going to put a different light on things.

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There is a judgment. That's the point. And that's why this is a pernicious era. When you tell people there's no judgment and then they end up standing before the throne being judged, that's a problem, especially when you consider yourself a teacher of this.

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Teachers are going to receive a stricter judgment. This is not good. Lord have mercy on the people who are teaching this and the people who are listening to them.

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It's odd because after AD 70, there should be no pastors, teachers, evangelists, or any of those things.

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Why are they still pastors? Why do they still get married? Why do they still take communion?

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You're not going to be married or given over to marriage in the regeneration. We're in the regeneration. Why are they getting married?

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Cognitive dissonance, right? All right, so the fourth major thing I would say is judgment is over. There's no future judgment in their view.

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But let's read Matthew chapter 13. It's the parable of the sower. He put another parable before them, saying,

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The kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed weeds among the wheat and went away.

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So when the plants came up and bore grain, then the weeds appeared also. And the servants of the master of the house came and said to him,

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Master, did you not sow good seed in your field? How then does it have weeds? He said to them,

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An enemy has done this. So the servant said to him, Then do you want us to go out and gather them? But he said,

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No, lest in gathering the weeds, you root up the wheat along with them. Let both grow together until the harvest.

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And at the harvest time, I will tell the reapers, Gather the weeds first and bind them in bundles to be burned.

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But gather the wheat into my barn. Anybody want to tell us what this means?

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Don't bother, Jesus is going to right now. Here's the explanation, right? Because they didn't understand either. Then he left the crowds and went into the house.

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And his disciples came to him, saying, Could you explain to us this parable of the weeds in the field? Jesus says,

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Okay. Very patient, Jesus is. This is why they're called the disciples, right? So he...

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It's a dad joke, you got to get used to it, right? He answered, The one who sows the good seed is the son of man.

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The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil.

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The harvest is the end of the age, and the reapers are the angels. Just as the weeds are gathered and burned with fire, so it will be at the end of the age.

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The son of man will send his angels, and they will gather out of his kingdom all causes of sin and lawbreakers and throw them into the fiery furnace.

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In that place there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their father.

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He who has ears, let him hear. Now, I underlined world because that's not oikoumeni.

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Oikoumeni would be the land, the known land at the time. The word for world there is cosmos.

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That means it's the entirety of the world. The harvest is the end of the age, and I'm going to show you what the end of the age means in a second.

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I spoke with Sam Frost again, who came out of full preterism. He's a scholar. He's going to explain to us what the end of the age is.

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The end of the age is the end of history. The end of...

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A lot of times when we're going through the scriptures, we think Old Covenant, New Covenant, the end of the

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Old Covenant, and then the beginning of the New Covenant, and then the New Covenant is going to come to an end, and we're going to be in the consummated state.

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The scriptures talk about two ages, and we have to be careful here. Two ages, meaning this age and the age to come.

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One age, Adam in the flesh. The next age, the second

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Adam in the spirit. So we have an overlap. Obviously, Jesus came, and now the two ages are running parallel to one another.

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When Matthew's writing this, he's talking about the harvest at the end of time.

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Or the end of history. Time's not going to end. At the end of history. So this is the entire world at the end of history.

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The weeds will be gathered and burned, so will be at the end of history. The Son of Man will send his angels, they will gather out of his kingdom all causes of sin and all lawbreakers.

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All causes of sin. If that happened in 70 AD, why is there still sin in the world?

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If he removed all causes of sin. All lawbreakers. Right? This is going to be the consummation of all things.

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This is when Jesus comes back, and now he says, gather them all together and throw them into the fiery furnace.

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This is where Jesus separates the sheep from the goats. The sheep are on his right hand, the goats are on his left hand.

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When I was hungry, you gave me food. When I was thirsty, you gave me drink. Come into the kingdom prepared by my

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Father in heaven. The ones on the left, the goats, are going to be cast into eternal fire and experience the second death.

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This hasn't happened yet. Now they're going to argue that it has, because they redefine what the end of the age means.

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And the word world. Okay? We got it? Their contention is there's no future judgment.

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Okay. The ramifications is there is no judgment. In other words, sin isn't an issue.

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And therefore, there's no reason to persuade others. Also, our rewards are based on this judgment.

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When we stand before Jesus, everyone shall stand before the judgment seat of Christ and receive the rewards done in the body, whether good or evil.

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We're all going to stand before the judgment seat of Christ. They have to relegate that and say, no, that was

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Israel and everyone before 70 AD. So it really doesn't pertain to us. Again, like Calista rightly brought out, if sin isn't an issue, then who cares?

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What's the big deal? I just die. But I live however I want right now. Sam Frost, this is what he told me.

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The end of the age, in common speak, is the end of the world as we know it. The end of evil, the eradication of misery.

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The present evil age is our time right now. Has been our time since Adam's transgression.

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The present time is a very common Greek expression. It just means what we mean by the adverb presently or now.

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And Paul adds evil. So this present evil age is the age in which Adam began in sin.

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And we continue in sin until the consummation of all things. Galatians 3 highlights this.

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Grace to you and peace from God our Father and the Lord Jesus Christ who gave himself for our sins to deliver us from the present evil age according to the will of our

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God and Father to whom be the glory forever and ever. Now they would say we've been delivered from that. We would look and say as the kingdom expands on the earth and people are born of God's spirit, that's how he delivers us.

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Colossians says he transfers us from the kingdom of darkness to the kingdom of light. So we see this is how it progresses.

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Not that it all happened at once. Okay, here are some verses that we would use to counter this.

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Again, 2 Corinthians 5. We must all appear before the judgment seat of Christ. Therefore, knowing the fear of the

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Lord, we persuade others. If the law is gone and there is no more judgment, why would we need the fear of the

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Lord? What is the fear of the Lord all about? Reverence, a holy

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God who will judge us. He's a God of justice. He's also a God of mercy and grace, thankfully.

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But to the lawbreakers, to those who reject his Son, he's going to judge them. Romans 14, 9.

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For to this end Christ died and lived again, that he might be Lord both of the dead and of the living. Why do you pass judgment on your brother?

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Or do you despise your brother? For we will all stand before the judgment seat of God. For it is written, as I live, says the

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Lord, every knee shall bow to me and every tongue shall confess to God. So then each of us will give an account of himself to God.

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Not on the preterist view. If you die now, you don't stand before the judgment seat of God. You don't bend the knee to Jesus Christ.

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And you don't confess that he's Lord. This happens at the resurrection of the just and the unjust.

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The unjust are going to be resurrected. And that's going to be a terrible surprise for them. Because they're not going to expect that.

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Then they're going to stand before Jesus and have to give an account of their lives. God help them.

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God help us. I mean, just because we point at someone else, and we can point out their errors and their sin, that doesn't mean we're right with God.

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That doesn't mean we're living godly lives. Pointing out someone's error doesn't mean you're good. It just means they're in error and you notice it.

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But the problem is we have blind spots. We don't recognize our own error. We don't recognize our own sin.

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That's why it's good to be in fellowship with brothers and sisters that love you, that will help you. And if they see you going in the wrong direction, they'll tap you on the shoulder, pull you aside, say, hey, brother, what are you doing?

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Sister, what are you doing? You know we're going to stand before God for this. Right? Judgment will take place.

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The question is how will you stand in the judgment? Everyone will be judged. Okay, the next one.

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No progressive sanctification. We had talked about this in previous lessons. The preterist ramifications.

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Believers after 70 AD are instantly glorified once you receive Christ. They do not need sanctification.

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However, they can and do still sin while in their glorified state. Again, this is difficult to swallow.

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Galatians 3. Now, before faith came, this is how they would say, this is why there's no sanctification.

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Before faith came, we were held captive under the law, imprisoned until the faith would be revealed. So then the law was our guardian until Christ came in order that we might be justified by faith.

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But now that faith has come, we are no longer under a guardian. For in Christ Jesus, you are all sons of God through faith.

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See? They were under a guardian. We're not under a guardian. So now we're justified. There is no sanctification process because there is no law.

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If there is no law, there is no sin. No need for sanctification. Voila. Romans 8 .30.

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For those whom he predestined, he also called those whom he called. He also justified those whom he justified. He also glorified.

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So in their view, they would say once you're justified, you're glorified. Bing! Just like that.

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Now obviously we're going to answer a little bit differently. Hebrews 10 .14. By a single offering he has perfected for all time those who are being sanctified.

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Who are being sanctified. So Jesus' single offering has perfected future for all time those who are being sanctified.

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You have to go through this process. John 17. This is Jesus himself in the high priestly prayer.

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Sanctify them in the truth. Your word is truth. And for their sake I consecrate myself that they also may be sanctified in truth.

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Sanctification is the process between justification and glorification. By which

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God works in you to will and work according to his good purpose.

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So it's Philippians chapter 2. Paul tells the Philippians, So we work out what

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God has worked in. He's placed his Holy Spirit within us. Now we can act in accordance with God's law.

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Out of love for him. Ephesians 5. I wonder if the husband loves your wife as Christ loved the church.

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I wonder if that's gone in the preterist paradigm. If it's all past, why would you love your wife like Christ loved the church?

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That's all had. Anyway. So we see in scripture three tenses.

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You have been saved. Are being saved. Will be saved. You have been sanctified. Are being sanctified.

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And will be sanctified. Right? Sanctification is progressive.

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And we see the scripture say, Without holiness, no one will see the Lord. If you're listening to this, don't believe that you don't need to be sanctified.

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Or that you're glorified already. Unfortunately, that's an error. You're not. We all have work to do.

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There's always, the scripture says, Grow in the grace and knowledge of our Savior. It calls for sanctification over and over and over.

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So, if you still sin, And you're in your glorified body, Something is wrong.

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Because that could mean, What would prevent you from sinning in heaven? If you're able to sin in your glorified body here and now,

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Why would you not be able to sin in your glorified body in heaven? Yes, Ryan. It's like what Jesus says in John chapter 15.

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That we've been made clean by the word, But even so, he says, Prove him as the Father proved, so that he may bear more fruit. So you've been pruned, but you're constantly being pruned.

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So, you know, that's another error I can't see. Sure. Yeah, there's ongoing pruning, right?

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God disciplines those he loves, right? There's this formation process. Do not be surprised at the fiery trial that has come upon you,

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To test you, right? Where have we heard that? Right? So, we're going to be tested.

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We're going to be going through this trial. Alright, so, number six. This is the gospel.

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Now, this was really, really hard. And here's why. I could not get a straight answer out of a preterist.

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They are all over the map. You ask a hundred full hyper -preterists what the gospel is,

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You're going to get 107 different answers. So, again, I went back to my friend

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Sam. I asked him, What is the gospel in preterism? This is what he said. The hyper -preterist gospel is that prior, prior to 70

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AD, All souls went to Hades, Another worldly sphere of existence of shades and darkness.

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Jesus died to defeat spiritual death, separation from God, And a Hadean death, meaning the underworld.

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When he finally defeated the old covenant world in 70 AD, With the sign being the fall of the temple in Jerusalem, All souls were released from Hades.

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The righteous finally got to go to heaven. From that moment onward, when someone believes this gospel,

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When they die, they go immediately to heaven to be with Jesus. That's their gospel in a nutshell.

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Direct quote from Sam Frost. Again, he came out of the movement because he couldn't square this with the scriptures.

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Obviously, it pertains to Israel only, Because Israelites were the only ones who were under the covenant.

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This doesn't apply to Gentiles. When they die, you went to Hades. You know in Luke, I think it's chapter 16,

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Where the rich man and Lazarus go to Hades, And there's that gulf that separates them.

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Jesus died so that Lazarus would be released and be in the presence of God forever.

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So now, their views span from Israel only to full -blown universalism.

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There's a very prominent full hyper -preterist named Michael Sullivan. He goes the way of universalism.

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After 70 A .D., everyone's going to heaven. When you die, you pass into glory.

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You don't have to do anything. No need for repentance. No need for trust in Christ. Somehow or another, everybody's going to be saved.

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Everyone after 70 A .D. goes to heaven. Since there is no law now, think about it. If there is no law, what could you possibly be judged by?

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And where there is no law, there is no sin. All judgment has taken place. So therefore, it leads to universalism. This is the way many full -preterists end up going.

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Again, this is a pernicious era to tell people, oh, everybody's okay. Now, when you're evangelizing, and you tell somebody,

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Hey, listen, there's no more law. There's no more judgment. What do you think a depraved, sinful heart says?

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Hallelujah! I could live any way I want. There is no sin?

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Yes. And I'm going to heaven anyway? Whoo! Honestly, nothing's changed for them. That's the way they were living before.

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Now they just got a stamp of approval on their non -religious doctrine, their belief.

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So I got this quote from a guy named Kurt Simmons, and he wrote for the full -preterist planet.

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It was like a website, blog thing. And this is what he says. Why I have decided to discontinue all association with planet preterist.

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When I first became active in the area of eschatology, I was asked to participate as a columnist at planet preterist.

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I accepted and for a time enjoyed the ability to post articles there at will. However, I have since come to feel that planet preterist is an irresponsible forum that is used to promote unbiblical doctrines, including postmodernism, emergent church theology, and universalism, to name a few.

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Despite its ostensible purpose to promote preterist interpretation of scripture, it has probably done more to injure preterism than to help it by allowing preterism to become associated with so many unbiblical, irresponsible, and just plain flaky doctrines.

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Now, he's saying this because when you're in an online group with preterists, hyperpreterists, that community, you get a wide range of answers on all different topics.

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There is no one set preterist view. They have all these different fractured, various views within the group, and they argue amongst themselves.

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So they can't even get all their doctrines straight because they've redefined so many things and everything must end at 70

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AD. So when you have in your mind that everything ends at 70 AD, you read the scriptures and try to cram it back before that time.

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Well, how does this fit? How do we make it fit? And when you get into that mindset, that's a very, very bad place to be.

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You're not allowing the scripture to speak for itself. You're trying to cram it in your predefined understanding of what it means.

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And this is what happens. The whole community is in disarray. And he recognizes it.

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I do not feel in good conscience that I can have my name associated with planet preterists as a columnist. I do not agree with what is taught or promoted there and do not want to appear to condone it by lending it my name.

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This has been a difficult decision for me, but I feel it is the right one, particularly in light of the present crisis regarding universalism.

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Therefore, please remove my name from the list of columnists. This is a guy immersed in the movement saying, wait a second.

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You're telling me everybody goes to heaven? Even he recognizes that's wrong.

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So when people in the movement are saying something's wrong with this, there's a problem.

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Thankfully, we see it a little bit differently. I shouldn't say a little bit, a lot of it differently.

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Again, our terminal point is not 70 AD. Everything does not have to fit that 70

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AD paradigm. Yes. They don't believe in justice then, right?

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They don't think God is just? They would say God is just. God accomplished all justice at 70

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AD. That's when justice was accomplished. And from 70

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AD on, there is no law. So what is justice if there is no law? Right?

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So now let's just take one final look at how we would look at this. 1 Corinthians 15. Now I would remind you, brothers, of the gospel

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I preach to you, which you have received, in which you stand, and by which you are being saved, if you hold fast to the word

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I preach to you, unless you believed in vain. For I deliver to you as of first importance what

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I also received. Christ died for our sins in accordance with the Scriptures. He was buried.

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He was raised on the third day in accordance with the Scriptures, and that He appeared to Cephas and then to the twelve.

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Skip down to verse 48. As was the man of the dust, so also are those of the dust, and as is the man of heaven, so also are those who are of heaven.

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Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

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The clearest explanation of the gospel is 1 Corinthians 15, the death, burial, and resurrection of Jesus, and then the resurrection of our physical bodies at the end of the age,

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Jesus being the firstfruits of that age. Make sense? Remember, there is a judgment.

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The death, burial, and resurrection is the gospel. It's not, there is no judgment.

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Okay, so no Orthodox Christian is a preterist with regards to the final judgment.

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Orthodox Christians believe that there is a final judgment in the future. No Christian is a preterist with regards to progressive sanctification.

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All Christians, Orthodox Christians, believe that sanctification is a process that begins after you're justified and does not end until you're glorified.

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No Orthodox Christian holds to a universalistic gospel.

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Okay, that's a false gospel, telling everyone that they're all going to heaven, regardless of what

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God they believe in, trust in, or don't believe in. It doesn't matter. All human beings are going to eventually reach nirvana, paradise, heaven, whatever you want to call it.

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This is very much similar to the emerging church doctrine, where God would never want a blood sacrifice for sin.

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How barbaric that would be. Holding the above events as having taken place already, again, is heretical.

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Hyper -preterism or full -preterism is a heresy. Any final questions on the topic?

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I'm assuming there is no building that they assemble in like we do in the church? It's funny because there are many full -preterists, hyper -preterists who say, the church age is over.

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We just gather whenever we want to gather. There's other full -preterists that have churches and church buildings and pastors and Bible studies and such.

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They're all over the map. They're all over the map. It's a very fractured, splintered group in disarray.

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There's no one set. This is what we hold to. The cross is for the forgiveness of sins under the

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Mosaic covenant, which is for Israel. Jesus is whose

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Messiah? Israel's Messiah. That's not what Jesus says. He says,

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I am the light of the world. I will draw all men to myself. Revelation, I have purchased people out of every tribe, every tongue, every people, every nation.

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So they see it. The logical deduction, the conclusion to their doctrine is

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Israel only. This only applies to Israel. God made a covenant with Israel, starting with Adam.

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The term heavens and earth, they say that's covenantal doctrine. Heavens and earth,

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God and Adam. It's the covenant between God and Adam. So when he says a new heavens and a new earth, this is now after Israel's over.

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New heavens and new earth, no law, no judgment. I had some people comment on the video, well, that's not really what preterists teach.

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You're right, it's not what all preterists teach. The problem is, you can't nail down what all preterists teach, because it's all over the map.

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And to really study it out would take years. And it's constantly evolving. You have prominent, full preterists saying that Jesus' body dissolved as it went into heaven, where Jesus was reabsorbed back into the

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Trinity. So, you know, how do you...

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And not all preterists hold that. They argue with each other about stuff like that. So it's difficult. It's difficult.

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I think what we need to know, this is what we need to know as Christians. We need to know our Bible. We need to know truth.

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We need to know how to talk to people with regards to the scriptures that God gave us. We need to know how to talk to Jehovah's Witnesses, Mormons, Jews, full preterists,

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Jehovah's Witnesses. We need to know our scriptures. I think, who says it all the time?

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In order to spot a counterfeit, you must be so familiar with the real money that the moment you see a counterfeit, it stands out.

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We need to be immersed, studying our scriptures continually so that we can spot a counterfeit quickly.

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Good? Alright, that concludes our full preterist study.