BOOKS: BIBLICAL STUDIES (1500BC-AD70) / EARLY CHRISTIAN PRETERISM (AD50-1000) / FREE ONLINE BOOKS (AD1000-2008)
AD70 Dispensationalism: According to
that view, AD70 was the end of 'this age' and the start of the 'age to come'.
Those who lived before AD70 could only 'see in part' and such, lacking
the resurrection and redemptive blessings which supposedly came only
Herod's Temple in Jerusalem
fell. Accordingly, AD70 was not only the end of Old
Testament Judaism, but it was also the end of the revelation of
Christianity as seen in the New Testament.
AD70 Dispensationalism: According to that view, AD70 was the end of 'this age' and the start of the 'age to come'. Those who lived before AD70 could only 'see in part' and such, lacking the resurrection and redemptive blessings which supposedly came only when Herod's Temple in Jerusalem fell. Accordingly, AD70 was not only the end of Old Testament Judaism, but it was also the end of the revelation of Christianity as seen in the New Testament.
material is being archived for balanced representation of all preterist views,
but is classified under the theological term hyper (as in beyond
the acceptable range of tolerable doctrines) at this website. The
classification of all full preterism as Hyper Preterism (HyP) is built
upon well over a decade of intense research at PreteristArchive.com, and
the convictions of
the website curator (a
former full preterist pastor). The HyP
theology of final resurrection and consummation in the fall of Jerusalem, with its dispensational line in AD70
(end of old age, start of new age), has never been known among authors
through nearly 20 centuries of Christianity leading up
to 1845, when the earliest known full preterist book was written.
Even though there may be many secondary points of agreement between
Historical/Modern Preterism and Hyper Preterism, their premises are undeniably and
THE FOLLOWING MATERIAL HAS BEEN CLASSIFIED AS "HYPER PRETERIST"
"Full preterist" material is being archived for balanced representation of all preterist views, but is classified under the theological term hyper (as in beyond the acceptable range of tolerable doctrines) at this website. The classification of all full preterism as Hyper Preterism (HyP) is built upon well over a decade of intense research at PreteristArchive.com, and the convictions of the website curator (a former full preterist pastor). The HyP theology of final resurrection and consummation in the fall of Jerusalem, with its dispensational line in AD70 (end of old age, start of new age), has never been known among authors through nearly 20 centuries of Christianity leading up to 1845, when the earliest known full preterist book was written. Even though there may be many secondary points of agreement between Historical/Modern Preterism and Hyper Preterism, their premises are undeniably and fundamentally different.
WARNING: THE FOLLOWING MATERIAL HAS BEEN CLASSIFIED AS "HYPER PRETERIST"
SOME DISTINCTIVE DOCTRINES OF SYSTEMATIZED HYPER PRETERISM
It is important to keep in mind that many ideas and doctrines full preterism appeals to - such as the complete end of the Old Covenant world in AD70 - are by no means distinctive to that view. Many non HyPs believe this as well, so one need not embrace the Hyper Preterist system in order to endorse this view. Following are exceptional doctrines which, so far as I've seen, are only taught by adherents of Hyper Preterism.:
DISTINCTIVE DOCTRINES TAUGHT BY STANDARD FULL PRETERISM
DISTINCTIVE DOCTRINES TAUGHT BY VARIOUS FORMS
David Chilton (1987)
Those who were unable to attend the regular Feast of Passover were required to celebrate it a month later (Numbers 9:9-13). Josephus reports a third great wonder that happened at the end of this Second Passover in 66: “A supernatural apparition was seen, too amazing to be believed. What I am now to relate would, I imagine, be dismissed as imaginary, had this not been vouched for by eyewitnesses, then followed by subsequent disasters that deserved to be thus signalized. For before sunset chariots were seen in the air over the whole country, and armed battalions speeding through the clouds and encircling the cities.” (Jerusalem Under Siege)
By Eric Fugett
In this article on the birth of Jesus, "A Personal Revelation" author Eric Fugett examines key evidence in order to determine an exact date for the birth of Jesus. Let's begin in the book of Daniel.
According to Daniel 9:25-26, some decree will be issued to restore and rebuild Jerusalem. Exactly sixty-nine "sevens" (69x7) or 483 years after this occurs, the Anointed One will come. The decree in question is the one issued by King Artaxerxes in 458 BCE (Ezra 7:11-26). Ezra left Jerusalem in April and arrived in Jerusalem in August of that same year (Ezra 7:8-9). Originally, I believed that Ezra read the decree to the Israelites on or near the Day of Atonement (Yom Kippur), which fell on September 11, in 458 BCE. He may have actually read it on The Feast of Trumpets, which fell on September 2, 458 BCE. If Ezra is truly when we should start counting, then 483 years from 458 BCE brings us to 26 CE.
As a final observation, seven lambs were sacrificed on the Day of Atonement. Seven is a biblical number representing fullness, completion or perfection. Jesus is referred to as a Lamb without blemish or defect (therefore, perfect) in 1 Peter 1:19, and as the Lamb of God who takes away the sins of the world in John 1:29. By the way, the Day of Atonement fell on September 11 in 26 CE when Jesus celebrated His 30th birthday.
I will give you something else to consider in regard to the Day of Atonement for the birthday of Jesus. As you read Hebrews 9-10, the subject of much of these two chapters is the Day of Atonement sacrifice. Hebrews 10:5-6 tells us that when Christ entered the world, God was not pleased with those sacrifices and He prepared a body for Jesus. There is definitely a strong inference that Jesus came into the world on the Day of Atonement from these verses.
As further proof that the date for Jesus’ birth is correct, I will also show you what I discovered concerning Herod’s death. If you check history, you will discover that Herod was born in 74/73 BCE. Josephus tells us that Herod was 25 in 48/47 BCE when he was made governor (Josephus, The Antiquities Book XVII, Chapter 9, Section 2 (Also see footnote)). Before he died, at the age 70, Herod killed a man named Matthias on a day that had a lunar eclipse (Josephus, The Antiquities Book XVII, Chapter 6, Sections 1-4). Herod died sometime after this event and just before a Passover occurred (Josephus, The Antiquities Book XVII, Chapter 9, Sections 3).
At the very beginning of The Wars Book II, Josephus also tells us that it was 69 years from the death of Herod to the coming of Vespasian. We know that Vespasian came to Jerusalem to lead the Roman armies against the Jews in the spring of 67 CE. Herod would have been 69 turning 70 in 4 BCE, and 70 turning 71 in 3 BCE. Tradition has it that Herod died in the winter of 4 BCE. If 4 BCE is truly when Herod died, then the 69th Jewish year from Herod's death would have begun in September of 66 CE and ended in September of 67 CE.
Lastly (recent discovery & correction for date of Herod's eclipse in the book), in the Antiquities, Book 17, Chapter 6, Section 4, Josephus also records that Joseph, the son of Ellemus, was temporarily made High Priest for a day. It was a day on which a fast occurred and was just before the eclipse mentioned above. The Talmud records, in Horayoth 12b that this event occurred on The Day of Atonement. This Day of Atonement was more than likely September 11, 5 BCE. There was a total eclipse a couple of days later on the night of September 15, 5 BCE, sometime around 10:22 p.m. This is probably the day that Herod had Matthias (not the high priest Matthias) killed. This eclipse would probably be more visible & memorable than a partial eclipse that occurred on March 13, 4 BCE (the traditional date for the eclipse) around 2:52 a.m.
Is it just a coincidence that when the one true High Priest comes into the world, that for the first and only time, a temporary High Priest is appointed to perform the important duties for the Day of Atonement? Not if you believe, as I do, that the exact date for Jesus' birthday is the Day of Atonement or September 11, 5 BCE.
A Personal Revelation, Copyright © 2003 by Eric Fugett. Printed in the United States of America. All rights reserved. No material on this website may be copied, translated, reproduced, duplicated, stored or sold in any manner, mechanically, electronically, or otherwise, without written permission from the author.
Very nearly correct. Jesus was born in autumn in the year 5 BC on the first of the eight days of the feast of tabernacles (Lev. 23:39) and circumcised on the last of those eight days. Those first and eighth days were special sabbaths (Strong's 7677 rather than the usual 7676). Tabernacles is also known as the feast of sukkot or booths, thus the birth of Jesus in a stable -- "the season of our joy" -- the feast of lights because of the four great lights that were placed in in the temple in Jerusalem at that time, signifying that Israel's Savior and King would also be the Light of the world, and the Savior and King of the world -- and the feast of dedication, commemorating Solomon's dedication of Israel's first temple and thus the appropriate time for the birth of Christ, the true Temple.
What you say may be true. I just think that the substitute high priest is very significant, espescially since it is the only time in history that this occurred. Tying that in with what Hebrews 9-10 says, I am still holding to the Day of Atonement. Because Jesus did not die on this day, it only makes sense, when you think about what it stands for, that he would be born on this day.
"May be true?" Have you read anything about the themes and concepts of the seven feasts of Lev. 23? Everything listed in the first comment above is true. Your guess at the sixth feast, atonement, instead of the seventh, tabernacles, fails to provide for a fulfillment date for his circumcision on the eighth day. Preterists also don't understand how Christ's atoning death on Good Friday, the sixth day of the week that began with Palm Sunday, relates to the sixth day of creation (Gen. 1) and to the sixth feast, atonement, and how the seventh day of that week, Saturday, when his body rested in the tomb, relates to the seventh day of creation (Gen. 2:2) and to the seventh feast, tabernacles.
In my article entitled, The Crucifixion of Jesus, I put forth the idea that Jesus was crucified on Wednesday April 5, 30 before Passover began at sundown. Therefore, I would definitely disagree with a Friday crucifixion & so would anyone who can count to more than three. All of the passages that we read that say Jesus would rise "on" the third day, have the word "on" added. However, there are a couple of passages, Matthew 27:63 & Mark 8:31, that say He would rise after 3 days. This is why Revelation 11 says 3 1/2 days. Eric
Sorry. There were widely unrecognized but critically important spiritual matters involved in that last week. The hopelessly fallen Jerusalem was Satan's city (Jn. 8:44), i.e., hell on earth, and rather than spending the nights there Jesus returned to Bethany, i.e., heaven on earth. Jerusalem, far from being a heavenly place, was pathetically earthly, and was, in fact, "the heart of the earth" referred to in Mt. 12:40. Jesus' capture after eating the passover with his disciples and his subsequent torture and murder kept him in the heart of the earth for 3 1/2 days, until his resurrection early Sunday morning. Your idea of a Wednesday death and hasty burial would have had him in the ground 4 days. You've got to understand that matters relating to God's covenantal relationship with the world (Adam and Noah were NOT Israelites), as well as natters relating to God's later covenantal relationship with Israel, were involved during the 8 days from Palm Sunday to Resurrection Sunday. For example, the typifying first Adam was created on the sixth day, Friday, and through his disobedience brought death to mankind; Christ, the last Adam, was killed on the sixth day of that last week, Friday and through his obedience brought life.
Correction. The sentence, "Your idea of a Wednesday death and hasty burial would have had him in the ground four days," should read "four nights" (Wednesday, Thursday, Friday and Saturday nights).
If they actually ate the Passover meal, then why in John 18:28, are the Jews still wanting to eat it just before Jesus is to be crucified? Perhaps the translation of Luke 22 is incorrect. As for the timing of "Psalm Sunday", go back & read the gospel accounts or just read my article on the Crucifixion of Jesus. Thanks. Eric
I am looking at the Calendar Notes at the beginning of the book, The Last Disciple. 3rd hour = 8:00 a.m to 9:00 a.m., 6th hour = 11:00 a.m to noon, 9th hour = 2:00 p.m. to 3:00 p.m. Now I will give you some Scriptures to reckon: Mark 15:25, John 19:14, Matthew 27:45. There definitely appears to be a timing problem here, unless you believe what I have written in my article, The Crucifixion of Jesus. John 19:38 explains how they got him in the grave before 6:00 p.m. The tomb was nearby. Let's say He died a little after 2:00 p.m. and they had Him in the tomb by 4:00 p.m Wednesday, then 4:00 p.m Saturday would put us at 3 days & 4:00 a.m. Sunday would put us at 3 1/2 days. Unless my engineering math has suddenly gone awry, I believe that is 3 1/2 days total. And if I'm not mistaken, Passover would count as a "special Sabbath" as John puts it. Eric
I want to apologize for the way I came across in the last response. I keep forgetting that we are all in search of truth and I got defensive rather than just trying to explain what I believe to be the truth. I don't have all of the answers and don't want to pretend that I do. Eric
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