A.D. 70 Theory
The above false doctrine is known by several
designations: The A.D. 70 Doctrine,
Realized Eschatology, and the Max King Theory, so named for the man who
popularized it. The general thrust of
the teaching is stated by Max King when he said, “The Holy Scriptures teach the
second coming of Christ, including the establishment of the eternal kingdom,
the day of judgment, the end of the world, and the resurrection of the dead,
occurred with the fall of Judaism in 70 A.D.” (The Nichols-King Debate, p.
1). The contention of this theory
is that all of the following happened in A.D. 70: 1. All Bible prophecy was
fulfilled completely. 2. The kingdom came with power. 3.
The second coming of Christ occurred.
4. The Judgment Day took
place. 5. The dead were raised and death was conquered. 6.
The Law of Moses ended. 7. Satan’s rule ceased. 8.
The world ended. 9. Heaven and Hell began.
The above theory is not a new or fresh approach to
Scripture, but is actually a retelling of an old error. In 1883, Dr. A. Wilford Hall wrote a book
entitled, Universalism Against Itself.
The author noted, “Universalism teaches that this important event
(the coming of Christ) took place at the destruction of Jerusalem, nearly 1800
years ago. This position is taken in
order to avoid, if possible the admission of a future general judgment, which
every where stands closely connected with the second coming of Christ” (p.
91). In fact, in the 1930’s, C.H.
Dodd taught a similar error (the final events were all fulfilled in the
personal ministry of Jesus) and gave it the name, “Realized Eschatology”.
Because there are some passages in which Jesus is described
as “coming” in a local or physical judgment upon Jerusalem (Matthew 24:1-34),
some erroneously contend that all New Testament references to the “coming” of
Christ in judgment must allude to the destruction of Jerusalem. This contention ignores the fact that the
Scriptures portray Jesus as “coming” in a number of different senses. 1.
Jesus “came” to earth as a human being (Luke 19:10). 2. He “came” when the
church was established on Pentecost (Matthew 16:28; Mark 9:1). 3.
He “comes” to discipline congregations that are no longer faithful (Revelation
2:5). 4. In addition, He has promised to “come” in a universal judgment (Matthew
25:31-32).
Some who hold to this theory have been puzzled by certain
passages, such as James 5:7-8 “for the coming of the Lord is at hand”. They argue that this passage predicts an
imminent coming of Christ within the lifetime of the first century
Christians. They feel that if Jesus did
not return within that ancient timeframe, then Bible prophecy has failed. First, some have contended that the apostles
believed that Jesus was going to come within their lifetime, yet this error is
clearly corrected by Paul in 2 Thessalonians 2:1ff. We should note that Paul faced an error
similar to the A.D. 70 Theory, for some were arguing that “the day of the Lord
has come” (2:2). Secondly, the second
coming is always “at hand” because of its secretive nature (1 Thess. 5:1-3),
yet the reference in James may be to a physical judgment that God would
bring upon their rich oppressors.
This theory argues that the kingdom of God did not come
until A.D. 70 (Matthew 16:28; Mark 9:1), for this coming kingdom is
connected with a “coming” of Christ, yet the kingdom of God is the same
relationship as the church (Matthew 16:18-19; Acts 20:28; Revelation
1:5-6). The church was clearly in
existence on the day of Pentecost in Acts chapter 2 (2:47). In addition, the kingdom of God is the
expression of the reign of Christ.
There cannot be a kingdom without a king, yet Jesus is reigning prior to
A.D. 70 (Matthew 28:18; Acts 2:29-31; Ephesians 1:19-23). In Mark 9:1, Jesus predicts that the
kingdom will come with power. In
Luke 24:49 He told them to stay in Jerusalem, for they would be clothed with
power from on high. This promise is
repeated in Acts 1:4, and then Jesus connects with power with the coming
of the Holy Spirit upon the apostles (1:8).
The Holy Spirit did not come upon the apostles in A.D. 70, but
rather in the day of Pentecost (Acts 2:1-4). Then there is the
issue of baptism. According to John
3:3-5, one cannot see the kingdom of God unless they are baptized; yet if
the kingdom of God did not come until A.D. 70, then why did the apostles preach
and practice baptism long before this? (Acts
2:38; 8:12). In the Colossian letter (written prior to
A.D. 70), Paul told these Christians that they were in the kingdom of God (Colossians
1:13 “For He delivered us from the domain of darkness, and transferred us to
the kingdom of His beloved Son”). Sadly,
the A.D. 70 advocates argue that this kingdom was a powerless and incomplete
kingdom, yet Paul told the Colossians who were in this kingdom, “in Him you
have been made complete, and He is the head over all rule and authority”
(Colossians 2:10).
Unlike the destruction of Jerusalem, which is predicted in Matthew
24:1-34, the second coming of Christ is different in a number of
respects: 1. The second coming will be sudden, and unexpected, as a thief
comes in the night, and without any warning signs for believers or unbelievers (Compare
Luke 21:20 with 1 Thessalonians 5:1-3).
2. Life on earth for
Christians followed the destruction of Jerusalem (Luke 21:21-24), yet
life on earth will not follow for Christians at the second coming (1
Thessalonians 4:17-18). 3. At the destruction of Jerusalem, the coming
of Jesus was invisible, something that only believers would perceive (Matthew
24:33), yet at the second coming, He would come in exactly the manner as He
left, that is visible (Acts 1:11 “This Jesus, who has been taken up from you
into heaven, will come in just the same way as you have watched Him go into
heaven”). 4. The destruction of Jerusalem was a judgment
upon a particular city, but the second coming involves all nations (Matthew
25:31-32; Revelation 1:7 ”Behold, He cometh with the clouds; and every eye
shall see Him, and they that pierced Him, and all the tribes of the earth shall
mourn over Him”. When Jerusalem was
destroyed, did the people in Africa or South America “mourn over Him”?
King argues that 2 Peter 3 was fulfilled at the destruction
of Jerusalem, but note the context of this chapter. 1. The judgment mentioned
in 3:9-10 is paralleled with the judgment that came upon the world in the days of
Noah (3:3-7). The judgment during the
days of Noah was a universal judgment, and not a local judgment like the
destruction of Jerusalem. 2. King argues that the “world” under
consideration in these passages is not the material world, but rather the “Jewish
world”, that is, the passing of the Jewish economy. Yet, the “world” destroyed by the flood, was the physical planet
(3:6). The “present heavens and earth”
(3:7), in the context must refer to the same creation that was impacted by the
flood, that is, the planet. 3. In verse 10, it is clear that the physical
creation is being destroyed. First, the
heavens pass away with a roar, the elements, that is the basic elements that
compose the material universe, are destroyed with intense heat. Not only are the works on the planet burned
up, but also the earth itself is burned up.
The “burning” and “destruction” in this verse cannot be figurative,
because the judgment that parallels this judgment was not figurative (3:3-7),
and because this planet is not merely cleansed of evil, but rather, the planet
itself is destroyed. Finally, the new
heavens and new earth is not life on this planet for believers after the
destruction of Jerusalem, for after that event, Christians still found
themselves persecuted and this world was still filled with evil (2 Peter
3:13).
On a side note, these advocates argue that Matthew 5:18
“until heaven and earth pass away, not the smallest letter or stroke shall pass
away from the Law, until all is accomplished”, is teaching that the Law of
Moses was removed in A.D. 70 (when heaven and earth passed away according to
their theory). In contrast, the
apostles clearly taught that the Law ended at the cross (Colossians 2:14-16;
Ephesians 2:15; Hebrews 9:15-17; 10:9-10).
Secondly, if the expression “heaven and earth pass away” refers to
the destruction of Jerusalem, then did Jesus’ words pass away when Jerusalem
was destroyed? (Matthew 24:35)
King argues that the resurrection under consideration in
such chapters as 1 Corinthians 15 is the resurrection of those from the grave
of Judaism. “Judaism was the
metaphorical grave of the spiritual dead out of which this resurrection took
place. The fall of Judaism was the
defeat of the ‘ministration of death’ and the opening of the graves. Those who had previously heard and obeyed
Christ were found worthy of eternal life in the new heaven and earth. The disobedient were raised to eternal hell
or separation from God (2 Thessalonians 1:7-9)” (The Spirit of Prophecy,
King, p. 220). They further
describe this “resurrection” as being the time when the church would be
delivered from the Jewish world. Again,
those who adhere to this theory seem bent on ignoring the context of the
passages they are studying. 1. The resurrection under consideration in 1
Corinthians 15 is a bodily resurrection, for our resurrection is paralleled to
Jesus’ resurrection (15:12-18). 2. The resurrection in this chapter happens
when (a) the kingdom is delivered up
(not set up) (15:24). (b) At the
“end” (15:24). (c) When Jesus stops ruling, not when He begins
ruling (15:25). (d) When all of
God’s enemies have been defeated, not just some (15:25). (e) When death has been completely
defeated (15:26,55). During the
destruction of Jerusalem, death was not defeated, for people continued to die
physically and spiritually after that judgment. In addition, Christians continued to be “mortal” after that
judgment (15:54). 3. The resurrection in this chapter is the
resurrection of “bodies” (15:35), bodies composed of “flesh” (15:39). 4.
Another major problem with interpreting this chapter as being the
resurrection of the church is: (a) when did the church die? (b)
The “body” raised in this chapter was initially planted as an
“perishable”, “dishonorable”, “weak” and “natural” body (15:42-44). Please note that the body raised is exactly
the same body that was sown. The church established on the day of
Pentecost, was not a perishable, dishonorable, weak, and natural body!
1.
Baptism is paralleled to the resurrection of Christ (Romans
6:3-5), but seeing that the resurrection is supposedly past, does baptism
have any validity?
2.
The Lord’s Supper was to be observed until He comes (1
Corinthians 11:26), but if He has come, then where is the authority to
continue to partake?
3.
Jesus said concerning the resurrection of the dead that
they, “neither marry, nor are given in marriage” (Luke 20:35). If the resurrection has already
happened, then Christians do not have the right to marry.
4.
Jesus also noted that after the resurrection, “neither
can they die anymore” (Luke 20:35). If
this is not literal, then it is spiritual, and if that is the case then the
A.D. 70 advocates have Jesus teaching that no Christian can fall away after the
destruction of Jerusalem. In closing,
these people have joined Hymenaeus and Philetus in affirming that the
resurrection is past already (2 Timothy 2:16-19).
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