PRI Articles

Don K. Preston's Popular New Book Now On ITunes!

We are very excited to announce that Don K. Preston's newest book, AD 70 A Shadow of the "Real" End? is now available on ITunes! This popular format will allow you to download and read Preston's popular new book on IPad, IPod or IPhone!

Read more: Don K. Preston's Popular New Book Now On ITunes!

The Gathering in the Last Days

Announcing a book newly offered at our website written by Tina Rae Collins. 

 

Purchase securely at our store here now for only $11.95 + shipping!

Read more: The Gathering in the Last Days

Another Review of We Shall Meet Him In The Air

We introduced our "We Shall Meet Him In The Air, The Wedding of the King of kings" book in December of 2009. The reader response has been wonderful, and the book is now in reprint, having already sold out of the first run. "Air" has been favorably reviewed by several readers, and the review below was just received by us today (11-23-2011). Grady Brown is himself a fine author ("That All May Be Fulfilled." Available from us), and we appreciate his kind words and critique of We Shall Meet Him In The Air. Don K. Preston D.Div BOOK REVIEW—WE SHALL MEET HIM IN THE AIR N.T. Wright once commented: “Little did Paul know how his colorful metaphors for Jesus’ second coming would be misunderstood two millennia later.” Don Preston’s 2009 book, We Shall Meet Him in the Air, is a powerful tool for clearing up the misunderstandings of which Wright spoke. But this book is more than a polemic against the plague of dispensationalism that has swept Christianity into error over the last century-and-a-half. Rather, this book is a well-crafted treatise presenting the covenantal approach to eschatology. 1 Thessalonians 4:13f is one of the most important of all Bible prophecies that deal with the controversial subject of the “second coming” of Jesus Christ. Prolofic author Don Preston unpacks this passage phrase by phrase and discloses the powerful truths that have been buried by the thrill-seeking sensationalism that surrounds most discussion of Bible prophecy. Preston is a full preterist—a covenantal preterist—who sees 1 Thessalonians 4 as having four major thrusts: · The restoration of the life lost in Adam, · The fulfillment of God’s promises to Israel, · The dedication of the Messianic Temple, and · The wedding (re-marriage) of Israel. When the richness of these concepts is seen, the juvenile perspective of people flying through the air, driverless cars crashing into one another, suits of clothes falling empty on the sidewalks, and other sci-fi inspired descriptions of the “rapture” pale in comparison. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. —1 Thessalonians 4:16-17 (NKJV) The majestic drama of redemption and of God bringing it to fruition through the Hebrew people, despite their rebellion against Him, can only be adequately dealt with through some powerful literary vehicle like the language of 1 Thessalonians 4. If Paul had not used this particular language, then he would have had to resort to some other description that would have been just as lofty and sublime, and just as subject to misinterpretation by those who approach the Scriptures with wooden literalism. Preston’s comparison of 1 Thessalonians 4 with the Olivet Discourse (Matthew 24) leaves no doubt that the subjects are the same—the judgment on Jerusalem and its Temple in A.D. 70. Sprinkled throughout the text are Preston’s syllogisms (arguments the conclusions of which are supported by two or more premises) that demonstrate the rational basis on which he makes his points. For example: The wedding of the Son in Matthew 25:1f is the time of the coming of Christ in 1 Thessalonians 4:13f. The wedding of the Son in Matthew 25f is the same wedding of the Son in Matthew 22:1f. The wedding of the Son in Matthew 22 would occur at the time of the destruction of the wicked servants who had killed the prophets sent to them, i.e. Old Covenant Judah. Therefore, the coming of Christ in 1 Thessalonians 4:13f being the same coming for the wedding in Matthew 25:1f, and the same wedding as Matthew 22, would occur at the time of the destruction of the wicked servants who killed the prophets ent to them, i.e. Old Covenant Judah. If I have any criticism of the book at all, however, it is the preponderance of these logical arguments which tend to give the book a polemical flavor, almost to the point of overshadowing the spiritual message of glory and victory that this Scriptural passage portrays. Preston’s conclusion, which I will not divulge in this review, will bring the preterist reader to a satisfying understanding of this admittedly difficult passage, and will give the non-preterist reader plenty to think about. Like any good author, Preston’s writings improve with age. If you only buy one of Don Preston’s works, let it be this one! --Reviewed by Grady Brown, www.godtalkblog.com

Some Initial Response to Torah To Telos

Don K. Preston's new book, Torah To Telos, the Passing of the Law of Moses, has been out for just a couple of weeks now, but the reviews are already coming in, and we are very, very excited about the reviews.

 

This new book is truly unique. There is not another book like it, to my knowledge. It is one of the most in-depth studies of Matthew 5:17-18 to be found anywhere. In this new book, Preston carefully examines Jesus' words that "until heaven and earth pass, not one jot or one tittle shall pass from the law, unti it is all fulfilled" and carefully notes how all three schools of futurist eschatology claim to believe that Torah was abrogated in the first century, but they all then appeal to that ostensibly dead law for support of their futurist doctrine. But, if the Law is dead, annulled, invalid, how in the name of reason can a person appeal to a dead law for anything? This is a huge, and fatal issue for the futurists. Undeniably, if a law or covenant is dead, abrogated, then none of its promises are valid after that covenant has become invalid.

 

Remember that Torah to Telos is also now available in the Kindle format (along with several other of Preston's titles), so take advantage of this new inexpensive way to own this great new book. (You can go to Amazon.com and type in Don K. Preston and the Kindle books can be found.)

I should note that this new book is a great companion to my formal written debate with Kurt Simmons, The End of Torah: At the Cross or AD 70. This book will also be available on Kindle shortly, if all goes well, so be watching for it!

Anyway, here is one review of the new book that we have just received from John in Texas.

 

<Don - I received the book and just finished reading last Saturday!

It is a great, great book - Matthew 5:17f is key to biblical eschatology - either it is all been fulfilled or "the LAW" is still in effect. The Hebrew writer tells us that the LAW had to pass away in order for Jesus to be our high priest!

In order to believe that the old covenant/law past away - we must believe that it was fulfilled. Many people just don't see the implication of saying the law past away yet they cling to the promises given to the fathers. The very core of our belief is Salvation - as you point out - that was still future when the New Testament writers wrote - but was ready to be reveled (1 Peter 1) and at hand (Romans 13)!

I do so like the thoroughness of the book and your insights - you helped sharpen my understanding - especially about the feast days and the necessity that the blessing and cursings - contained in the law - pointed to AD70.

I'm looking forward to the other books in the serie.>

A Review of Don K. Preston's New Book

A Review of We Shall Meet Him in the Air: The Wedding of the King of Kings by Don Preston

by Samuel Frost

I must say that I was not expecting a 450 page book from Don Preston to arrive in the mail. I thought he was writing another one of his shorter books on I Thess 4. This book, which is his best to date in my opinion (not to say the others are not great), is a systematic approach to almost every facet of Full Preterist thought.

Helpful is the Scripture Index in the back (compiled by Samuel Dawson), and the Topic Index. Preston uses the continuous method in his End Notes, which number 426. If you are a footnote reader, you will have to keep your thumb in the back while reading the chapters. I personally like notes on the bottom of the page, but that’s me.

The Table of Contents features an Introduction, and 18 chapter divisions, with several subdivisions within those chapters. Preston outlines the book by taking single sentences from I Thess 4:13-18, commenting on them as he goes along. Naturally, this touches upon other subjects which Preston implicitly acknowledges the general rule in theology: one subject overlaps into another subject. It’s hard to talk about one thing without talking about another thing, first. And this Preston does.
To illustrate, I Thess 4 contains, “the restoration of the life lost in Adam”; “the fulfillment of God’s promises to Israel”; “the dedication of the Messianic temple”; and “the wedding (re-marriage) of Israel”. This is the first 46 pages!

The first subject, Adam and paradise lost, tackles the typical objections raised against Preterism: Adam was cursed with physical death as the result of his sin. Several arguments against this are dealt with which makes the reader aware that Preston has heard them and has thought about them in great detail. Each one of them are dealt with, and are largely shown to have an often missing premise: death is physical. This missing premise is smuggled or assumed into the text of Gn 3 before one even considers the text itself. This is understandable since this has been what the church has been largely taught. It’s ingrained. However, there are a few clear clues in the text that mitigate against this view. Preston brings them out with force. There is such a force that the opponent is now given the ball to prove that physical death is anywhere mentioned in the text. That is, there is enough there that can shift the onus probandi. Preston, if nothing else, has demonstrated that an acceptable alternative reading of Gn 3 can be done according to acceptable hermeneutics that are not creedally bias.

It is agreed by all that within Paul (and rabbinical Judaism) that the Messiah/Adam typology played a key role in his overall theology. Preston, following this Pauline line of reasoning, understands that if one is going to speak of the death of Adam, one must speak of the death of Messiah, and this he immediately does. The nature, purpose and necessity of the Atonement is covered, including the Natures of Christ, as traditionally defined (Human and Divine). It is a common argument raised against Preterism that somehow, if their eschatology is correct, the Natures of Christ, or the necessity of the Atonement, or something else related to the Cross of Christ is denied. Preston, ever taking this, perhaps, the most serious in his book, shatters these objections. This was, for me, one of the best parts of the book.

What is, however, surprising, just to use one argument from this section, is that some Christians, in denying Preterism, have been forced to deny traditional understandings of Jesus’ sufferings. Calvin was clear that the Father forsook the Son. That the fullness of darkness and sin came over Christ as all the sins of mankind and the sin of Adam were imputed to Him. Jesus truly suffered the most agonizing pain and torment any man has ever suffered before or after Him.

In a debate with Mac Deaver, Preston noted that Deaver denied this, that he “actually did not suffer alienation from the Father” (9). What Preston finds, when dealing with arguments against Preterism – and these are scattered throughout the book – is that they end up denying a core tenet within the Christian faith. This sets up a devastating blow to Deaver. If Christ came to redeem man from the physical-death curse from Adam, then, His physical death is the curse. If this is the case, then you cannot deny that Christ suffered the curse! He died! If the curse was spiritual alienation from the Father, then Christ must have suffered the same in order to redeem man from it. Most commentators see both in Adam, physical and spiritual alienation. But, this sets up another problem. Preston is just dangling the carrot. A carrot the tradionalists must run after, because, after all, it’s their carrot! Preston is bringing them to the finishing line.

The carrot is the substitutionary death of Christ, which Preston affirms dogmatically. However, if the death of Adam was separation from eternal life with the Father, then the nature of the physical death of Messiah must be the same. Preston uses the illustration of two brothers. One is sentenced to die, and the other brother, who is not guilty, steps into his place and is executed for the brother. However, the judge decides that the guilty brother will be executed to! Where’s the fair play in that? There is none. Yet, if physical death is the punishment for sins, and the curse that Jesus removed, “no one has ever entered into the benefit of [Christ’s] death” (12,13). Why? Because every Christian has died physically! They still have to pay the debt: the wages.

If, however, through the death of Christ, separation from God and reconciling man to God the Father is the goal, thereby granting to man justification and eternal life, the problem is removed. We do not have to physically die in order to gain the full benefits of justification and eternal life with the Father because He is our full substitute, dying on our behalf. This equally moves into His resurrection on our behalf, so that physical resurrection is not needed for us as individuals precisely because He is The Resurrection and the Life. Our Resurrection and Our Life.

Let me bring in a theological giant here that Preston does not quote. Louis Berkhof, in Summary of Christian Doctrine (Eerdmans, 1938) wrote, “But since death is a punishment for sin, and believers are redeemed from the guilt of sin, the question naturally arises, why must they still die? It is clear that it cannot be a punishment for them, but must be regarded as an important element in the process of sanctification. It is the consummation of their dying unto sin” (181). Preston, then, is quite correct to raise the question. If physical death is the curse of Adam, and Christ redeemed us from the curse, then why do Christians die? Berkhof’s strange answer: sanctification. The true Preterist answer is that “the death” Christ redeemed believers from is estrangement from God; estrangement from eternal life in righteousness with God. In this answer, the believer can answer a full “yes” to “have you been redeemed”?

I believe that this book, which contains so much more, will be placed alongside other important works in the infant 21st century. The Preterist arsenal has increased. It cannot be said any longer that a full preterist worldview cannot be sustained. The Preterist framework is under the obligation to meet the demands of every successful systematic approach of the Bible: a total worldview that relates the entire word of God to every area of faith and practice. Preston’s book is foundational to this endeavor. I have strongly recommended over the past 15 years Max King’sbook, The Cross and the Parousia. I am pleased to say that I have found another book that, without which, one truly cannot claim to have a grasp of Preterism.

 

Preston's book, We Shall Meet Him In The Air: The Wedding of the King of kings, is available from this website.

 

About the Author: Sam

Completed a M.A. in Christian Studies and a M.A. in Religion from Whitefield Theological Seminary. Author of Misplaced Hope, Exegetical Essays on the Resurrection of the Dead, and coauthor of House Divided: Bridging the Gap in Reformed Eschatology. Owner of Frost Janitorial and resides in Florida with Ann Marie, Jacob, Hunter, Olivia, and Janet.


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