One of the most frequently cited objections to full preterism (aka Covenant Eschatology) is: How could the church have missed the second coming? This article gives seven responses to this question.
First, the church did not miss the second coming. In fact, in one of Jesus’s most famous prophecies about the event—the Olivet Discourse—Jesus told his disciples to flee Jerusalem when they saw the city surrounded by the Roman armies (Luke 21:20-21)…and they did! As a result, the Christians escaped the horrific judgment that followed, in which 1.1 million Jews were slaughtered and another ninety-seven thousand were taken into slavery. Notable theologian Adam Clarke said in his commentary on this event:
“It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus [Roman general] invested the city…All who believed in Christ left Jerusalem and fled to Pella and other places beyond the river Jordan; and so they all marvelously escaped the general shipwreck of their country: not one of them perished.”
So the first century church did not miss the second coming. The Christian establishment afterwards might have missed it, but the first century church did not.
Second, it should not be all that surprising that the post-biblical Christian establishment would get some doctrines wrong because there are numerous examples of just this sort of thing happening even in the Bible. For example, during the refurbishment of Solomon’s Temple in around 825 BC, the high priest Hilkiah found the book of the law in the temple of the Lord, and after showing it to King Josiah, the king tore his robes because he realized that Israel had not been keeping the requirements of the law for quite some time (2 Kings 22:8).
Likewise, when Jesus began his ministry, he condemned the scribes and Pharisees for keeping their traditions over the teachings of Scripture:
“Why do you also transgress the commandment of God because of your tradition” (Matt. 15:3–7).
Doctrinal error can develop very quickly, even in churches founded by the apostles themselves. Paul founded the Corinthian church and taught them face to face for more than a year. Yet shortly after Paul had left them, the Corinthians were practicing “sexual immorality as is not even named among the Gentiles” (1 Cor. 5:1), disorderly communion (1 Cor. 11:20–22), and denying the resurrection of the dead (1 Cor. 15:12). Paul wrote 1 Corinthians to correct such problems. And this was after Paul had taught them face to face for over a year!
In an even starker example, Paul founded the church in Galatia, yet almost immediately after departing them—practically before Paul had even arrived home to Antioch a few weeks later—the Galatians had devolved into grave error, teaching that Christians must be circumcised and follow the other old covenant requirements. Paul wrote:
“I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel” (Gal. 1:6).
Doctrinal errors can develop very quickly, even in churches founded by the apostles themselves. So how much more could this sort of thing have happened after the apostles were no longer around to make corrections? Thankfully, we have their inspired writings preserved in the New Testament with which to test our doctrines and traditions.
Third, some people in the post-biblical Christian establishment “missed” the second coming for the same reason that some people in the Jewish establishment “missed” the first coming—they both mistakenly expected the Messiah to establish a physical kingdom on earth.
Jesus, on the other hand, specifically said that the kingdom of God is spiritual—not physical—so we should not expect to see it with our eyes:
“The kingdom of God does not come with observation [it is not physical]; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you [it is spiritual]” (Luke 17:20–22)
“My kingdom is not of this world [it is not physical]. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but My kingdom is not from here [it is spiritual]” (John 18:36).
“For the kingdom of God is not a matter of eating and drinking [it is not physical], but of righteousness, peace and joy in the Holy Spirit [it is spiritual]” (Rom. 14:17)
“Very truly I tell you, no one can see the kingdom of God unless they are born again [spiritually]” (John 3:2)
The kingdom of God is spiritual, not physical, and it arrived in the first century. Jesus said:
“But if I cast out demons with the finger of God, surely the kingdom of God has come upon you” (Luke 11:20; see also Col. 1:13, Luke 21:27–32, and Matt. 16:28).
The kingdom of God arrived in the first century—and it is spiritual. Until Christians (and Jews) grasp this fact, there will continue to be false expectations about Messiah’s arrival.
Fourth, the great apostasy likely set the early post-biblical Christian establishment on some faulty doctrinal trajectories, which over time got baked into its creeds and traditions. In fact, Jesus had warned that prior to his second coming, false prophets would rise up and “deceive even the elect” (Matt. 24:24). Jesus lamented, “When the Son of Man comes, will He really find faith on the earth?” (Luke 18:8). While Jesus was obviously using hyperbole here—we know this because he said elsewhere that the churches in Smyrna and Philadelphia were faithful (Rev. 2:8–11, 3:7–13)—nevertheless, there was much confusion and apostasy in the days leading up to the second coming.
Paul, too, had warned that great apostasy would precede the second coming: “Let no one deceive you by any means; for that Day will not come unless the falling away [great apostasy] comes first” (2 Thess. 2:3).
The later-written epistles document this apostasy as it was happening. For example, Paul told the Galatians:
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ” (Gal. 1:6–7).
Elsewhere, Paul spoke about “false apostles” and “deceitful workers” disguising themselves as apostles of Christ, but who were really servants of Satan (2 Cor. 11:13–14).
Paul also described those who “profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work” (Titus 1:16).
By the AD 60s, John said the antichrists had arrived:
“Little children, it is the last hour and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour” (1 John 2:18).
Given all this apostasy leading up to the second coming, would it really be all that surprising to find that the post-AD 70 Christian establishment erred temporarily regarding some nonessential doctrines[1] such as the timing and nature of the second coming?
Fifth, we cannot be certain what the earliest post–second coming church believed about specific doctrines. We know the early church held the New Testament letters in the highest regard, as evidenced by the thousands of manuscripts (copies of the New Testament letters) they produced; but we do not know for sure how they interpreted those inspired writings. The reason for the murkiness is that we have so few extrabiblical Christian writings from this period (AD 70 to AD 100). All we have are a few documents written by a few men, which is nowhere near enough to serve as a representative sample. As the acclaimed theologian Charles Hodge said:
“The writings of the apostolic fathers are too few to be taken as trustworthy representatives of the state of opinion in the church for the first three hundred years. Ten or twenty writers scattered over such a period cannot reasonably be assumed to speak the mind of the whole church.”[2]
Former preterist Sam Frost once admitted:
“What we have from this period, which is traditionally figured from AD 64 to 98, is scant. Therefore, we cannot say what the whole church believed. For the period following the first century we can only say what a few men thought and believed, as they have penned in their work…[However], we do not know the degree in which the whole church accepted them. This was not an Internet community in the age of fast information and consultation. There was no time for this kind of qualitative reflection. Persecution loomed large in their minds from the hands of Rome. It is false to say, then, that the whole church forgot that the Second Coming and Resurrection occurred in AD 70, for this assumes we have full information regarding every congregation.”[3]
AD 70–100 was a time of transition for Christians. Sure, the head of the persecuting snake, Jerusalem, had been cut off. And Christians had been vindicated because everything that Jesus prophesied—such as the destruction of Jerusalem and the temple, and the end of the old covenant age—happened just like Jesus said. While Christianity had been vindicated and would eventually spread throughout the Roman Empire and the rest of the world, this did not happen overnight. At this point, Christians were still only a small minority in the Roman Empire. Until Constantine converted to Christianity (presumably) and legalized it in AD 313 through the Edict of Milan, Christians were often treated as personae non gratae.
The earliest post–New Testament Christians likely had neither the time nor the means to write extrabiblical commentaries. Most were just trying to survive. But neither did they have to write extra biblical commentaries. After all, they already had the inspired words of Jesus and the apostles (the various New Testament letters/books), which were being copied and circulated among the independent churches. Why confuse things with extrabiblical commentary?
As for the few extrabiblical writings we do have from this time period (AD 70–100), they reveal there was much division and error in these early days (much like today, I guess). In the book The Divine Rule of Faith and Practice—long regarded as a classic defense of the Protestant principle of “Scripture over tradition”—William Goode documents this division and error, and he concludes that the more biblically correct commentaries of this time period probably were not preserved.
“From the extracts…from the early Fathers, it is very evident that there was much division of sentiment among them, even upon the highest points of faith, and consequently, that some among them were involved in very serious error. And I would ask, are we to be surprised that such was the case, in a vast society consisting of immense number of distinct and independent bodies, like the primitive church?…It must be added, without any wish to depreciate the value of those remains of antiquity we possess, that it is more than probable, that there were hundreds of bishops in the Primitive Church far better able to give us a correct view of the Church, than some of those whose writings which happen to have come down to us.”[4]
What’s also fascinating is how sharply the early church fathers criticized their predecessors. Consider what Eusebius, “the Father of Church History,” said in about the year AD 300 about Papias (who lived around the year AD 100). Keep in mind, Papias was likely a disciple of the apostle John. Yet Eusebius criticized Papias sharply. Here’s what Eusebius said about Papias:
“[Papias] gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Savior and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures. For [Papias] appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the church fathers after him adopted a like opinion.”[5]
Note the various points that Eusebius makes. He begins by saying that Papias—who was likely a disciple of the apostle John—based his biblical interpretations on “unwritten traditions, strange parables, and mythical things”—as opposed to Scripture (or the apostle John). Eusebius then says Papias took a hyper-literal view of the millennium and the kingdom of Christ because of his ignorance of figurative language (sort of like many people today). Next, Eusebius says Papias was “of very limited understanding, as one can see from his discourses.” Lastly, Eusebius says that Papias influenced later church fathers.
In other words, Papias’s faulty views set the trajectory for the Christian establishment’s doctrinal positions, which were eventually deemed orthodox (correct) and enshrined into its creeds and traditions. To quote Sam Frost again:
“This transmission through the centuries became orthodox truth. If you say something enough, and with enough authority, with enough backing from most people, you have a ‘truth.’”[6]
Thankfully, we have the actual words of Jesus and the apostles with which to test such “orthodox truth.”
Sixth, something else that could explain how the post-biblical Christian establishment “missed” the second coming is that inspiration ended with the New Testament apostles.
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Tim 3:16–17).
To be “given by inspiration of God”—or “God breathed,” as the New International Version translates it—means that the writers of the Bible were supernaturally guided to write what God wanted them to say. While the biblical writers used their own words and writing styles, God supernaturally guided the process to ensure his thoughts were recorded. However, no such inspiration was promised for postbiblical writings, creeds, and traditions.
Inspiration was one of the supernatural “signs and wonders” that God used to establish the Christian church. It was a “last days (of the old covenant age)” kind of a thing (see Acts 2:17–18). However, once the foundation of the church was laid (see Eph. 2:20), there was no further need for inspiration, so it ended, just like all the other miraculous “signs and wonders.”
Since the post-biblical Christian establishment is not inspired, therefore, its creeds and traditions and teachings about the second coming could be—and I would argue are—mistaken. See my article “The Timing of the Second Coming” for more information about this.
Seventh, the post-biblical Christian establishment—Roman Catholics, Protestants, and Evangelicals alike—erred about many things over the last two thousand years, so it should not be all that shocking that they would have also erred about doctrines such as the second coming. While many of the Christian establishment’s leaders and representatives throughout the past two thousand years were brilliant thinkers and people of noble character and did much to bring Christ into a lost world—for which they should be highly commended—they were not infallible. The fact that they disagreed among themselves on just about every doctrine alone proves this! Furthermore, some of them said and did things that would make most Christians today cringe. For example:
Justin Martyr (c. 100–165) was one of the most influential apologists of the early church—yet he taught that the optimal marriage was one without sex. This opposes God’s command to “be fruitful and multiply” (Gen. 1:28, 9:7) and Paul’s advice to married couples “not to deprive each other” (1 Cor. 7:5).
Irenaeus (c. 132–202) Tradition holds that Irenaeus heard the teaching of Polycarp, who heard the preaching of the apostle John (who wrote Revelation). Yet Irenaeus mistakenly believed that Jesus’s ministry lasted fifteen years and that Jesus was fifty years old when he died. (Most theologians today believe Jesus’s ministry lasted around three years and that he was about thirty years old when he died.) Irenaeus also mistakenly predicted that the world would end in the year 2000.[7]
Pope Gregory I (540–604) “Gregory the Great” wrote, “The end of the world is drawing nigh…I don’t know what is happening in other parts of the world, but in this country where we live the world no longer announces its end but demonstrates it.”[8] Gregory also said that “Antichrist, the enemy of God, is near at hand.”[9] Then in 595, Gregory denounced the Patriarch of Constantinople as being the forerunner to the Antichrist.[10]
The Crusades (1095–1291) against Muslims, Jews, and even fellow Christians. While there was probably some initial justification for some of these Crusades, they turned evil fast.
The Inquisitions (1100–1500) were a horrific blight on the Christian establishment. So-called heretics—those who opposed the Roman Catholic Church’s dogmas—were tortured and killed in the most ghastly ways imaginable. This was done, mind you, by those claiming to represent Christ.
Martin Luther (1483–1546) Despite the many good things Luther did, he was clearly not infallible. He mistakenly taught that the pope was the Antichrist. In fact, this view was so popular among the Reformers that it was eventually enshrined into the Westminster Confession of Faith, although it was later wisely removed. Luther also mistakenly taught that the sun revolves around the earth, based on a faulty interpretation of Joshua 10. And Luther also wrongly believed he was living in the last days and that the second coming was imminent.[11]
The persecution of Anabaptists: After Protestants gained some popularity and political power, they followed in the footsteps of Roman Catholics and persecuted those who opposed their doctrines. Protestants stretched Anabaptists on “the rack,” burned them at the stake, and drowned them. “If these heretics want water, let them have it,” declared the (Protestant) Zurich Council in 1526. The Roman Catholic Church also persecuted Anabaptists.
Harold Camping (1921–2013) was a wildly popular evangelist, author, and radio broadcaster in the 80’s 90’s 2000’s. At his peak, his radio show reached over 150 markets in the United States. Yet Camping made a number of false prophecies. Camping first predicted that Judgment Day would occur on or about September 6, 1994. When it failed to occur, he revised the date to September 29 and then to October 2. In 2005, Camping predicted the Second Coming of Christ would be May 21, 2011, whereupon the saved would be taken up to heaven in the rapture, and that “there would follow five months of fire, brimstone and plagues on Earth, with millions of people dying each day, culminating on October 21, 2011, with the final destruction of the world.”[12]
Chuck Smith (1927–2013) In 1978, Smith wrote, “From my understanding, I’m convinced that the Lord is coming for His church before the end of 1981.” In 1980, he wrote, “The last days are upon us…I believe that it won’t be long until we see the Second Coming.”[13]
Hal Lindsey (1929–2024) was an American evangelist and writer of the wildly popular The Late, Great Planet Earth, a book published in 1973 that sold over 28 million copies by 1990. Lindsey taught that the “rebirth” of Israel in 1948 was a fulfillment of Matthew 24.[14] In a later book, Lindsey wrote that “the decade of the 1980s could very well be the last decade of history as we know it.”[15] In 1992, Lindsey said he still believed he was living in the generation that would witness the fulfillment of the “signs of the end.”[16] And in 1994, Lindsey said we were on the very brink of the rapture. “This is the generation…all the signs are there…In fact, looking at the state of the world today, I wouldn’t make any long-term earthly plans.”[17]
Lindsey once quipped, “I didn’t ask to be a hero, but I guess I have become one in the Christian community [because of my books]. So I accept it. But if I’m wrong about this, I guess I’ll become a bum.”[18]
Pat Robertson (1930–2023) was an popular American televangelist, political commentator, former Southern Baptist minister, and even one-time presidential candidate—with a long track record of false prophecies. In 1976, he predicted the world would end in 1982.[19] In 1979, he and his staff actually made plans to go to Jerusalem to film and broadcast the second coming.[20] In 1980, he said the Antichrist was born about 1954 and was being groomed to be the satanic Messiah.[21] In his 1990 book The New Millennium, Robertson said the world would be destroyed on April 29, 2007.[22] Just before the 2020 election, Robertson claimed that God had told him “Without question, Trump is going to win the election,” which would be followed by mass civil unrest and, five years later, a giant asteroid decimating the planet—all in fulfillment of Bible prophecy.[23]
Jack Van Impe (1931–2020) was an immensely popular American televangelist known for his eschatological commentaries in which he meshed together the news of the week with Bible prophecy. Van Impe’s programs still air around the world. In 2001, he said, “The 666 system of the Antichrist is just about here, and America is Babylon of Revelation 18, and suggests the beginning of the Millennial reign of Christ for near the year 2001.”[24] In 1997, Van Impe said China would be in an end-time war by 2006.[25]
Benny Hinn (1952–present) is an Israeli televangelist best known for his “faith healing” crusades often held in big stadiums in major cities. In 1993, Hinn said the Oslo Accords were a sign of the end and “assured people that Christ would return before they would be able to use their cemetery plots.”[26]
Y2K/Change of the Millennium (2000) False prophets came out of the woodwork in droves during this time period. Many expected the Y2K computer “bug” to cause worldwide problems such as the disruption of water services, electricity, food delivery, banking systems, and transportation, leading to a complete breakdown in society. Many evangelicals linked Y2K to the great tribulation and the second coming. Rev. Jerry Falwell “suggested that Y2K would be the confirmation of Christian prophecy—God’s instrument to shake this nation, to humble this nation. The Y2K crisis might incite a worldwide revival that would lead to the rapture of the church.”[27]
COVID-19 (2019) Many Christian leaders proclaimed the virus was the pestilence/plague that was prophesied in Matthew 24:7 and Revelation 6:8. Some even said that the coronavirus vaccine was “the mark of the beast” mentioned in Revelation.
War in Ukraine (2022) Regarding this war, Greg Laurie of Harvest Church in Riverside, CA said, “I join these men [Jack Hibbs and Amir Tsarfati] in the belief that what is happening now in Ukraine is a sign of the times and proof that we are living in the last days.”[28]
Israel-Hamas War (2024) Some evangelical leaders proclaimed that the Israel-Hamas war is “proof” we are living in the end-times! “We are seeing those [end-time related] things happen before our very eyes,” warns Greg Laurie.[29] Jack Hibbs of Calvary Chapel Chino Hills says, “This is a time well documented in Scripture, at the very least, wars and rumours and wars.”[30]
This has been a taste of some of the many missteps of the Christian establishment throughout the last 2000 years. And if Christian establishment could get these things so wrong, would it really be all that surprising if it erred about the second coming?
For more information about the topics discussed in this article, please get my book The End Is Here: How the New Testament’s Prophecies Were Fulfilled, available on Amazon.
[1] A person’s salvation is not determined by his view of the second coming. What matters is whether he has put his faith in Christ (John 3:16, 11:26).
[2] Charles Hodge, Systematic Theology, vol. 1, chapter 5 and 6.
