Preterist Pranksters Practice Prophetic Perfidy Pertaining to Prophetic Pronouncements by Spurgeon
By Bob Ross
Was ANY Prophecy Fulfilled in AD70? |
The Jewish Origins of Preterism |
Prophetic Perfidy Pertaining to Prophetic
Pronouncements | The Historical
Background of Modern Preterism | "PRETERIST
My son, Mike, recently called my attention to a
Preterist Website where our modern day masters of eschatological ellipsis, the Preterist Pranksters, put to practice their perfidious piquancy in plucking particular portions from C. H. Spurgeon in an attempt to paint Spurgeon as somewhat of an adherent of Pretniac Prophetic Phantasmagoria.
Like many others who try to enlist Spurgeon in their camps by lifting comments out of context, the Pretniacs fall flat on their Pinnochian noses.
Sometime ago, we publicized how the Pretniacs had discombulated Spurgeon in regard to a book of prophetic phantasies produced in the late 1800s by J. Stuart Russell (see parousia.htm). In review of this collection of spoiled paper, after Spurgeon that "The second coming of Christ according to this volume had its fulfillment in the destruction of Jerusalem and the establishment of the gospel dispensation," he then conceded that he was "not prepared for the assignment of all references to a second coming in the New Testament, and even in the Apocalypse itself, to so early a fulfillment [in A. D. 70]. All that could be said has been said in support of this theory, and much more than ought to have been said. In this the REASONING FAILS," and Spurgeon alleged that "the compression of all the Apocalyptic visions and prophecies into so narrow a space requires more ingenuity and strength than that of men and angels combined." For the entire review, consult our website at
Now the Pretniacs have further combed thru some of Spurgeon's other writings to see what other pickings they find which are palatable enough for them to use in their eschatological disfiguration of Spurgeon. I was particularly impressed with how they practiced their perfidy on Spurgeon's comments on Matthew 24. Whatever they found which was acceptable to them, they evidently had no relish for some of the most significant comments made by Spurgeon on this chapter.
Spurgeon's view on the chapter was plainly stated that Jesus alternately had both (1) some things to say about the destruction of Jerusalem and (2) some things to say about his Second Coming. However, the mischievious minded Pretniacs seemed happily content to primarily use selected comments from Spurgeon which had to do with Jerusalem while generally neglecting to quote his significant comments which would more fully reveal his understanding of the entire chapter. Pretniacs seem to have a predisposition to take little to no delight in anything which does not focus upon the events of A. D. 70, while eschewing anything which suggests that the Lord's Second Coming might possibly take place on a future day.
Just in case you are interested, here are some of the remarks by Spurgeon on Matthew 24 which were somehow obviously overlooked by the Pretniacs. As you read these comments, you might ask yourself the question, "Is Spurgeon teaching that the Second Coming of Christ took place about two thousand years ago at the destruction of Jerusalem by the Romans in A. D. 70?" This is what the Pretniacs find great comfort in believing, and they gleefully seek to enlist materials from any Futurist, such as Premillennialist Spurgeon, which might somehow embellish their cause. Due to their penchant for practicing prophetic prankery and their need for someone of distinction to give their prankery seeming credibility, they have nothing better to do with their time and energies than to scour Futurist writings for any tidbits of eschatological enlightenment.
Gospel of the Kingdom, published by Pilgrim Publications:
He told his disciples some things which related to the siege of Jerusalem, some which concerned his Second Advent, and some which would immediately precede “the end of the world.” When we have clearer light, we may possibly perceive that all our Savior’s predictions on this memorable occasion had some connection with all three of these great events.
The destruction of Jerusalem was the beginning of the end, the great type and anticipation of all that will take place when Christ shall stand at the latter day upon the earth. It was an end; but not the end: “the end is not yet.”
The world is to the Church like a scaffold to a building. When the Church is built, the scaffold will be taken down; the world must remain until the last elect one is saved: “Then shall the end come.” Before Jerusalem was destroyed, “this gospel of the kingdom.” was probably “preached in all the world” so far as it was then known; but there is to be a fuller proclamation of it “for a witness unto all nations” before the great consummation of all things: “then shall the end come,” and the King shall sit upon the throne of his glory, and decide the eternal destiny of the whole human race.
When HE comes, we shall know who he is, and why he has come. There will be no longer any mystery or secret about “the coming of the Son of man” There will be no need to ask any questions then; no one will make a mistake about his appearing when it actually takes place. “Every eye shall see him.” Christ’s coming will be sudden, startling, universally visible, and terrifying to the ungodly: “as the lightning cometh out of the east, and shineth even unto the west.” His first coming to judgment at the destruction of Jerusalem had terrors about it that till then had never been realized on the earth; his last coming will be more dreadful still.
Matthew 24:29, 30:
Our Lord appears to have purposely mingled the prophecies concerning the destruction of Jerusalem and his own second coming, so that there should be nothing in his words to satisfy idle curiosity, but everything to keep his disciples always on the watch for his appearing. These verses must apply to the coming of the King at the last great day. There may have been a partial fulfillment of them in “the tribulation” that came upon his guilty capital; and the language of the Savior might have been taken, metaphorically, to set forth the wonders in “the heavens” and the woes on “the earth” in connection with that awful judgment; but we must regard Christ’s words here as prophetic of the final manifestation of “the Son of man coming in the clouds of heaven with power and great glory.” There will be no further need of “the sun and the moon and the star,” when HE, who is brighter than the sun, shines forth in all the glory of his Father and of his holy angels. Christ’s coming will be the source of untold joy to his friends; but it will bring unparalleled sorrow to his foes: “then shall all the tribes of the earth mourn.” When Jesus comes, he will find the nations still unsaved, and horror will be their eternal portion.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
There is a manifest change in our Lord’s words here, which clearly indicates that they refer to his last great coming to judgment: “But of that day and hour knoweth no man.” Some would be prophets have wrested this verse from its evident meaning by saying, “Though we do not know the day and the hour of Christ’s coming, we may know the year, the month, and even the week.” If this method of “renting the words of Jesus is not blasphemous, it is certainly foolish, and betrays disloyalty to the King. He added that, not only does no man know of that day and hour, but it is hidden from angelic beings also: “No, not the angels of heaven, but my Father only.” We need not therefore be troubled by idle prophecies of hair-brained fanatics, even if they claim to interpret the Scriptures; for what the angels do not know has not been revealed to them. Even Christ, in his human nature, so voluntarily limited his own capacities that he knew not the time of his Second Advent (Mark 13:32). It is enough for us to know that he will surely come; our great concern should be to be ready for his appearing whenever he shall return.
Watch therefore: for ye know not what hour your Lord doth come. This is the practical conclusion of the whole matter. That our Lord is coming, is certain; that his coming may be at any moment, is a matter of faith; and that we are ignorant of the time of his coming, is a matter of fact:
“Ye know not what hour your Lord doth come.” Christ’s words are in the present tense. He does not say, “Ye know not what hour your Lord will come,” but, “what hour your Lord doth come”, as if to keep us always expecting him; and lest we should not heed his words, he puts the command in plainest language:” Watch therefore.” The title that he uses gives additional force to the command to his disciples to watch, for it is our Lord who is coming quickly.
Matthew 24:43, 44:
Christ’s coming to the world will be like that of the thief, when it is not suspected or expected, and therefore when due preparations for his reception have not been made; but his true followers will not let “that day “overtake them “as a thief “(1 Thessalonians 5:4). ‘They ought ever to be looking for his appearing. Our Lords injunction to his disciples ought to have even greater weight with us who live so much nearer to the time of his Second Advent than it had with those to whom he addressed his warning words, “Therefore be ye also ready.” We ought to be as watchful as if we knew that Christ would come tonight; because, although we do not know when he will come, we do know that he may come at any moment. Oh, to be ready for his appearing, watching and waiting for him as servants whose Lord has been long away from them, and who may return at any hour! This will not make us neglect our daily calling; on the contrary, we shall be all the more diligent in attending to our earthly duties because our hearts are at rest about our heavenly treasures.
Now, it is apparently clear why the Pretniacs would not want to repeat the foregoing Futurist material on their website, for it would have more fully presented Spurgeon's complete view on Matthew 24 in contrast to merely the comments which they can prankishly pervert so as to make it appear that Spurgeon was endorsing Preterism. -- Bob L. Ross
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C. H. Spurgeon: "The Gospel is our Mons Meg, the biggest gun in the castle; but it is not out of date: it will carry a ball far enough to reach the heart of the sinner who is furtherest from God. Satan trembles when he hears the roar of the gospel gun. Let it never be silent. " (From "The Gospel of the Glory of Christ," <A HREF="http://www.spurgeongems.org/chs2077.pdf">Sermon #2,077</A>, page 179).
The entire sermon is one of 35 used in our new book, <A HREF="http://www.spurgeongems.org/chs2077.pdf">THE GOSPEL ACCORDING TO C. H. SPURGEON</A>, $15 plus $3 shipping.
<A HREF="http://seegod.org/prayer_of_jabez.htm">THE PRAYER OF JABEZ,</A> sermon by C. H. Spurgeon, available in single sermon booklet, 75 cents.
A. T. ROBERTSON: “It is folly to talk about a gospel with no principles, no creed, no message” (Passing on the Torch, page 70).
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