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Introduction and Key


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.


"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, 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.



  • Redemptive salvation came in AD70

  • All prophecies regarding "the coming world" are about Earth post AD70

  • The earth was made new in AD70

  • There were two habitable earths from AD30-70

  • The Sabbath rest for the people of God came in AD70

  • The judgment was in AD70


Systematic Hyper Preterism
(aka "Full Preterism")

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Jesus: "It is finished" (AD30)
cf. Hebrews 10:19-22

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Hyper Preterism: Defining "Hyper Preterism"- Criticisms from the Inside - Criticisms from the Outside || Progressive Pret | Regressive Pret | Former Full Preterists | Pret Scholars | Normative Pret | Reformed Pret | Pret Idealism | Pret Universalism

William Bell
Max King
Don Preston
Larry Siegle
Kurt Simmons
Ed Stevens


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.:


  • All Bible Prophecy was Fulfilled By AD70

  • Atonement Incomplete at Cross ; Complete at AD70

  • The Supernatural Power of Evil Ended in AD70

  • The Spirit of Antichrist was Destroyed in AD70

  • "The Consummation of the Ages" Came in AD70

  • "The Millennium" is in the Past, From AD30 to AD70

  • Nothing to be Resurrected From in Post AD70 World ; Hades Destroyed

  • The Christian Age Began in AD70 ; Earth Will Never End

  • "The Day of the Lord" was Israel's Destruction ending in AD70

  • The "Second Coming" of Jesus Christ Took Place in AD70-ish

  • The Great Judgment took place in AD70 ; No Future Judgment

  • The Law, Death, Sin, Devil, Hades, etc. Utterly Defeated in AD70

  • "The Resurrection" of the Dead and Living is Past, Having Taken Place in AD70

  • The Context of the Entire Bible is Pre-AD70 ; Not Written To Post AD70 World

(under construction)

  • Baptism was for Pre-AD70 Era (Cessationism)

  • The Lord's Prayer was for Pre-AD70 Era (Cessationism)

  • The Lord's Supper was for Pre-AD70 Era (Cessationism)

  • The Holy Spirit's Paraclete Work Ceased in AD70 (Cessationism)

  • The Consummation in AD70 Caused Church Offices to Cease (Cessationism)

  • The Resurrection in AD70 Changed the "Constitutional Principle" of Marriage (Noyesism)

  • Israel and Humanity Delivered into Ultimate Liberty in AD70 (TransmillennialismTM)

  • The Judgment in AD70 Reconciled All of Mankind to God ; All Saved (Preterist Universalism)

  • Adam's Sin No Longer Imputed in Post AD70 World ; No Need to be Born Again (Preterist Universalism)

  • When Jesus Delivered the Kingdom to the Father in AD70, He Ceased Being The Intermediary (Pantelism/Comprehensive Grace?)

  • The Book of Genesis is an Apocalypse; is About Creation of First Covenant Man, not First Historical Man (Covenantal Preterism)


  Eschatology in Hebrews

By Charles Geisler


      Several basic premises still appear to be unknown to Bible students about the epistle to the Hebrews (such as author, place of origin, etc.; this scribe believes there may be an argument for Apollos' being the author as there is an argument for Paul), but this should not deter readers from seeing the encouragement and promises found in this letter. It is a "word of beseeching" (tou logou tees parakleeseoos) as in 13:22, and it surely did motivate those firstfruits then to show their faithfulness to the new and living way of Christ over Judaism. A "key" word as noted by many commentators is "better" (compare 8:6, kreittonos diatheekees), generally speaking, but there is a major part brought out in the writing concerning "good things" which were "about to come" in that first-century genea or generation (note 1:14; 2:5; 6:5; 9:11; 10:1; 10:27; 11:20; 13:14).

     Scholarship in the nineteenth and early twentieth centuries appeared to be so much more enamored with a supposed neo-Platonism between a "real world" and a "world of phenomena" that it did not see any room to speak for eschatology in this epistle as compared to the Alexandrian philosophical orientation scholars, who bent heavily on the emphasis of "last things" in the same. Thus, many scholars in looking into the Hebrews epistle either ignored the eschatology they saw or tried to explain it away somehow. But the early twentieth century saw a somewhat refreshing book come out in the Century Bible series in which the Hebrew epistle saw a commentator by the name of A. S. Peake begin his introductory material on the teaching of Hebrews, "the subject of the epistle is `the world to come' [ii.5] (Edinburgh: T.C.& E.C. Jack, 1921, p. 16). Compare this to Westcott's commentary on same having to entry for "eschatology" and only two entries for "hope." We suggest that commentators may see only what they want to see in the Bible or in any specific writings therein, and this is something we must all guard against. But in recent times there has been more attention paid, rightly so, to the eschatology in Hebrews. There is much to learn about fulfillment, prophecy, promises, and the blessings of the new heaven and new earth if we do.

     A brief overview is in order here, then later we shall get into a few particulars which show up in the epistle. Within the first two verses we see very early ep' eschatou toon heemeroon, "in last of the days," or "in the last days," referring to how God had communicated to the author and others through His Son Jesus Christ. We believe the reference here is not to the Christian age as to "last days." Indeed, if the Christian age is tantamount to the Kingdom of God and Christ and the latter was to be forever and ever, then it follows that the Christian age was and is to be forever and ever, and thus there could be no "last days" in something to be forever and ever. (Check Hebrews 1:8; Revelation 11:15; "and he (Christ) shall reign into the ages of the ages," aioonas toon aioonoon. If Christ was to reign, it would be in His kingdom; but if His kingdom had "last days," so would His reigning, but this would plainly contradict what the Bible says). Thus, we believe it is correct to interpret Hebrews 1:2a as referring to God speaking through Christ in the "last days" of the Judaic "world" or "age" (compare Hebrews 2:5; 6:5, e.g.). .

     In chapter two, verse five, we have, "for not to angels subjected he the about to come inhabited (earth), about which we speak." Oikoumeneen is accusative singular of oikoumenee, "the habitable earth, world," which was about to come in the Hebrew epistle at the fall of Jerusalem in AD 70. This "habitable world or earth" was the new earth which Jesus promised in His Beatitudes would be inherited by the meek (Matthew 5:5). By metonomy, however, the reference is to, we believe, the inherent blessings/rewards of that new earth, not the inheritance of the new earth itself (see how Jesus promised that the Father would give the "little flock" the kingdom, but really implied that the blessings of the kingdom would be theirs because the kingdom always would be God's and Christ's, Ephesians 5:5; Revelation 11:15; et al). There were two "habitable earths" during the first-century generation of transition at the time of the writing of the letters and epistles; one was about to come as in this Hebrews 2;5, and the other was the Jewish "habitable earth" which was about to experience an hour of trial (see the comparison in Revelation 3:9,10, between the words concerning the church in Philadelphia and words in reference to the synagogue of Satan or "the ones dwelling on the earth," 3:10b; all scripture references are translations by this writer from Nestle's 23rd Greek edition of the New Testament).

     Concerning the "sabbath rest" in chapter four, the conclusion was that there was remaining (ara apoleipetai) a Sabbath rest for God's people, the "remaining" implying that another "temporary" rest that had been going on would no longer remain in the end time of Bible prophecy. Compare the prophecy in Hebrews 12 of the shaken things (toon saleiomenoon) being removed as contrasting the (literally) "not-being-shaken" things remaining (verse 27). Further, the recipients of the Hebrew epistle in their initial tasting, sharing, and enlightenment pointed toward the "about to come age" (mellontos aioonos, Hebrews 6:1-6). The "about to come" salvation of Hebrews 1:14 would be found in the "about to come" age or world, the new Jerusalem. They were to have full assurance "unto the end" (achri telous), i.e., the end of that first "body of this death" (Romans 7:24) or "evil age" (Galatians 1:4). Through faith and patience they would inherit (they were "inheriting" at the time of the writing of Hebrews as the participle shows in Hebrews 6 :11,12--kleeronomountoon) the blessings of the new things, the good things (Hebrews 10:1; Revelation 21:7).

     The priestly office in 62 AD was "being changed" according to 7:12 as we would consider the present passive participle metatithemenees . The present would indicate that the "change" or literally "transporting" of the priesthood was in process at about 62 AD. The high priests were still daily ministering and offering the same sacrifices at this same time, so Judaism had not ceased to exist--the fashion of the Jewish age was passing away in that generation, but at 62 AD had not passed away yet! (1 Corinthians 7:31; 1 John 2:17; compare Hebrews 12:28, "receiving a kingdom," not received!)

     There is the promise of eternal inheritance in 9:15b (compare again 6:12) concerning heavenly things (antitypes) as compared to the types, the "figures of the true things" (antitupa toon aleethinoon, 9:23ff.). Death and judgment are set in 9:27, and since Christ, having been offered to bear the sins of many, lives, He would appear (ophtheesetai) a second [time] without sin to them who would be expecting Him (auton apekdechomenois) for salvation (9:28). The salvation they would inherit was connected with Christ's return. The saints were about to inherit salvation in 1:14. The law was a shadow of the about-to-come good things of 10:1 (mellontoon agathoon). Salvation was promised at the fall of Jerusalem (Luke 21:28-32). Thus, we have so far Christ's second revelation, salvation, judgment, inheritance, good things, a remaining sabbath rest, and we have barely touched the hem of the garment in Hebrews on these things! But notice: all these things were "about to be," there would be no long wait, but in a little while, Christ would come and He would not delay (Hebrews 10:37). They would not be of those who would withdraw into destruction (hupostolees eis apooleian, 10:39), but of faith to the possession of the soul (39b; compare Jesus' words in the context of the end of the Jewish age, "in your patience you will gain your souls," Luke 21:19).

     The Old Testament faithful had not obtained the blessings of the promise God made to Abraham (Genesis 12:1-3), "God having forseen something better concerning us, in order that not without us they should be perfected" (Hebrews 11:39,40). God's whole "creation" would be complete, perfect, at the return of Christ from heaven (Romans 8:18-23, e.g.). They had then approached Mount Zion, the heavenly Jerusalem, had been enrolled in the heavens (apogegrammenoon en ouranois), and so they were not to refuse Him who warned them of the shaken things being removed so the not-shaken things would remain (12:22ff.). They were receiving an unshakable kingdom (basileian asaleutos), so in light of that fact, they were to have grace, through which they could serve God pleasingly, and this with devoutness and awe (eulabeias kai deous, 12:28, 29). They no longer had a continuing city, but they anticipated the about-to-come city they sought (13:14). John saw it come down out of heaven (Revelation 21:2). Paul said it was the mother of saints (Galatians 4:26). It was and is the "capital" of the Israel of God (Galatians 6:15,16). We have skipped some things in this great epistle; maybe another time we can go deeper into the great, good, eternal blessings revealed in promise from the book of Hebrews.

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