One of the key questions in eschatology is how to understand the “comings” of Jesus described throughout the New Testament. Partial Preterism affirms that many of the time-texts and prophecies of Christ’s coming were fulfilled in the first century—particularly in the destruction of Jerusalem in A.D. 70—yet at the same time holds firmly to the future bodily return of Christ and the resurrection of the dead at the end of history.
Unfortunately, critics often confuse Partial Preterism with Full Preterism. But the distinction is vital: Partial Preterism takes the Bible’s time-statements seriously while remaining faithful to the historic Christian hope of Christ’s final coming and bodily resurrection.
The Language of “Coming” in Scripture
The Greek word parousia (“coming,” “arrival”) and related terms are used in multiple ways in the New Testament. Sometimes, they refer to Christ’s ultimate, physical return at the end of the age (Acts 1:11; 1 Thessalonians 4:16-17; Philippians 3:20-21). But often, the language of “coming” refers to His coming in judgment upon nations or peoples within history.
This distinction is not new—it’s grounded in how the Old Testament prophets used similar language. For example:
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Isaiah 19:1 describes the Lord “riding on a swift cloud and coming to Egypt.” This was not a visible descent of Yahweh, but poetic language describing His judgment on Egypt through historical events.
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Micah 1:3-4 speaks of God “coming down” to tread on high places, imagery fulfilled in judgment against Samaria and Jerusalem.
Jesus and the apostles follow this prophetic pattern. Thus, “coming” language in the New Testament does not always mean His final return but often His coming in judgment.
Christ’s Coming in A.D. 70
When Jesus prophesied the destruction of Jerusalem (Matthew 24; Mark 13; Luke 21), He used “coming” language to describe that judgment. The signs, warnings, and time statements all point to the first-century generation. Jesus declared:
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“This generation will not pass away until all these things take place” (Matthew 24:34).
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“There are some standing here who will not taste death until they see the Son of Man coming in His kingdom” (Matthew 16:28).
Partial Preterists affirm that these texts were fulfilled in A.D. 70 when Christ came in judgment against apostate Israel through the Roman armies. This was a real coming—not bodily, but judicial, just as the Old Testament prophets described God’s comings against nations.
The Future Return of Christ
Yet the Bible is equally clear that another “coming” of Christ remains future. Unlike His coming in judgment upon Jerusalem, this final coming will be personal, visible, and bodily:
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“This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven” (Acts 1:11).
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“The Lord Himself will descend from heaven… and the dead in Christ will rise first” (1 Thessalonians 4:16).
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“Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body” (Philippians 3:20-21).
This return is not limited to one nation’s judgment but marks the consummation of redemptive history, the final resurrection, and the new creation.
The Resurrection Hope
Full Preterism denies a future bodily resurrection, but Scripture leaves no room for that error. Paul insists:
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“If the dead are not raised, not even Christ has been raised” (1 Corinthians 15:16).
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“For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed” (1 Corinthians 15:52).
The Christian hope is not merely spiritual survival or symbolic vindication but the renewal of the whole person—body and soul—at Christ’s return.
Holding the Balance
Partial Preterism allows us to hold both truths without compromise:
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Christ came in judgment upon Jerusalem in A.D. 70, vindicating His word and demonstrating His authority as the ascended King.
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Christ will come again bodily at the end of history to raise the dead, judge the world, and usher in the new heavens and new earth.
This balanced view takes the time-statements of Scripture seriously, avoids the pitfalls of futurism that push every prophecy into the distant future, and rejects the errors of Full Preterism that deny the blessed hope of Christ’s return and the resurrection of our bodies.
Conclusion
The New Testament’s “comings” of Jesus are not contradictory, but complementary. Just as the prophets spoke of multiple “days of the Lord,” the apostles show us that Christ comes in judgment within history while we still await His climactic return.
Partial Preterism is simply historic Christianity with consistent attention to Scripture’s time texts. We rejoice that Christ has already come in judgment upon Jerusalem as He promised, proving His words true. And we look forward with eager hope to the day when He will return bodily, raise the dead, and make all things new.