.PMW 2025-044 by Kenneth L. Gentry, Jr.
Preterists believe that Jesus called down judgment upon Israel, and that this judgment was deserved by the people of Israel. Because of our modern historical situation — post-Holocaust — this view is deemed by some to be an immoral position because of its latent anti-Semitism. But is the charge legitimately brought against the preterist?
This is the second in a series on the question. More will follow. But now let us consider:
Introductory caution
Before I even start with the general defense of preterism against this charge, I will clearly and forthrightly state: anti-Semitism is evil and should not be held by any Christian. You cannot be anti-Semitic and follow Jesus’ command: “Do unto others as you would have them do unto you.” I will also declare that I myself am opposed to anti-Semitism and have never held to it or any form of racism.
Olivet Discourse Made Easy (by Ken Gentry)
Verse-by-verse analysis of Christ’s teaching on Jerusalem’s destruction in Matt 24. Shows the great tribulation is past, having occurred in AD 70, and is distinct from the Second Advent at the end of history. Provides exegetical reasons for a transition from AD 70 to the Second Advent at Matthew 24:36.
But this issue is not about me. So I must speak to the broader issue regarding whether or not preterism as such is anti-Semitic. My answer to this question should be surmised from all that I have said before: No. Preterism as a theological construct is not anti-Semitic. Let me now respond to the “preterism = anti-Semitism” charge.
Defending by defining
I would point out that we need to define our terms. What is “anti-Semitism”? This term is thrown around a lot, but not often properly interpreted.
First, a basic, sufficient definition is found in Webster’s New Twentieth Century Unabridged Dictionary. There we learn that “anti-Semitism” is: “1. prejudice against Jews; dislike or fear of Jews and Jewish things. 2. discrimination against or persecution of Jews.” This is the only legitimate definition in alleging anti-Semitism. No plank in the preterist system suggests that preterism dislikes Jews, fears them, or wants to discriminate against or persecute them.
The belief that God will not once again exalt Israel above all other nations (as in the OT, e.g., Dt 7:6-8; Psa 147:19-20) is not anti-Semitic. It may be contra-Judaic, but it is not anti-Semitic. That is, preterism certainly contradicts religious Judaism theologically, but it does not seek to persecute ethnic Jews socially.
Second, I would point out another necessary definition in the debate. Preterism teaches that (1) God punished Israel; and he did so (2) in the events of the first century. Preterism holds neither that Christians were ever called upon to persecute Jews (in either the first century or today) nor that God’s judgment wrath is to continue against them today. The prophetically-determined, biblically-defined judgment of God came against them in the concrete, historical, non-repeatable events of the first century in that: this was the generation that rejected Christ, and the temple around which he ministered was the focus of his wrath. Those people of that generation and that institution of that covenant have long since perished.
The Divorce of Israel: A Redemptive-Historical Interpretation of Revelation
This long-awaited commentary has now been published. It is an 1800 page, two-volume deeply exegetical, academic commentary on the Bible’s most mysterious book.
Click: https://www.kennethgentry.com/the-divorce-of-israel-2-vols-by-gentry-pre-publication-offer/
See more study materials at: www.KennethGentry.com
We need to distinguish between an interpretation of a book written 2000 years ago in the context of great struggle for the life of the church and the ravings of modern racists, zealots, and hotheads. I am interpreting a book regarding events that occurred 20 centuries ago; I am not calling for a continued pogrom against the Jews. In fact, my evangelical Christian theology forbids it (“do unto others as you would have them do unto you”) as well as my postmillennial expectations (“every nation and all tribes and peoples and tongues” will be saved) — as well as the obvious fact that my Savior (“Jesus the Messiah, the son of David, the son of Abraham,” Matt 1:1) and his apostles (Matt 10:1ff) were Jewish.
Calvin on the Priority of Israel
“When he comes to Israel, he invests him with his prerogative, which is, that he is the inheritance of God, so that among the new brethren he still holds the rank and honor of the first-born. The word inheritance suggests the idea of some kind of superiority; and indeed that covenant which the Lord first made with them, bestowed on them the privilege which cannot be made void by their ingratitude; for” gifts and calling of God are without repentance,” as Paul declares, (Rom 11:29), who shews that in the house of God they are the first-born (Eph 2:12). Although therefore the grace of God is now more widely spread, yet they still hold the highest rank, not by their own merit, but by the firmness of the promises.” (Calvin, commenting on the phrase “And Israel my inheritance” in Isaiah 19:25.)
Does your idea of preterism exclude the possibility of Israel’s future exaltation?
It depends on what you mean by “exaltation.” If you mean, the Jews’ salvation and their return to God through faith in Christ to receive his promises: yes, my preteristic postmillennialism does hold that they will be saved. But not as a geo-poltical entity (rather as an ethnic community). As God teaches in Isa 19:23-25: In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.” (Isa. 19:23-25).
Ethnic Jews will not be “exalted” over Gentiles. We are all one in Christ.
Thank you for answering my question. Will you admit the possibility that one can be first among equals?
I am not entirely sure what you are getting at. Are you saying we are all one in Christ, but the Jews hold first place? I don’t believe that summarizes the biblical concept properly. In Christ we are all one.