‘This Generation’ of Preterists & Their Problem Passages 

It is fair to say that the interpretation of the phrase “this generation” used by Jesus in the gospels as referring to the contemporary Jewish people of the 1^st century is the strongest point to be made by Preterists. Then couple this point with the multiple instances of the imminent return of Christ and apocalyptic urgency and this appears to emphasizes a 1^st century fulfillment. (e.g. Romans 13:11-12, 16:20, 1 Pet.1:5, 13,4:7, James 5:8-9, Phil. 3:20, 4:5, Rev. 1:1-3, 3:3, 10-11, 22:6,7,10,12,20, 1 Cor.1:7, 7:29, 11:26, 15:51, Mark 13:32-37, Luke 12:37, 40-41, Titus 2:13, Luke 21:36, 1 Thess. 1:10, 4:17-8, 5:23, 2 Thess. 3:5, 1 Tim. 6:14-15, 1 John 2:28, Col. 3:4.) Thus their ‘already fulfilled’ understanding of most New Testament prophecy leads to a de-literalizing of the texts. The extreme literal interpretation of the phrase “this generation” in the Olivet discourse ironically leads to a mostly consistent ‘metaphorical-izing’ of the rest of Christ’s words in those chapters. And while it is fair to consider the phrase “this generation” in the rest of the gospel record of Jesus’ words to establish a definition, let us make certain that we are indeed being consistent. Our initial survey of the instances of the phrase in question appears to support our Preterist brethren that it refers to the 1^st century Jews in Israel. For example: 

Matthew 11:16 But whereunto shall I liken this generation? (also, Luke 7:31) 

Matthew 12:41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. v42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. (also, Luke 11:30-32) 

Matthew 23:36 Verily I say unto you, All these things shall come upon this generation.

Mark 8:12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.  

Luke 11:50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;  

Luke 11:51 From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.  

Luke 17:25 But first must he suffer many things, and be rejected of this generation.  

However, as we see in Mark 8:38 ‘this generation’ is not exclusive to the 1st century. “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” Christ did not yet return with the holy angels. Neither did he “reward every man according to his works” as Matthew’s account records- Mt.16:27 (as partial preterists believe he will). So, Mark 8:38 is a general exhortation that applies to all generations although he spoke to the 1st century generation. We also see an example in Peter’s Pentecostal sermon in Acts 2:40 “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.” Although Peter spoke to 1st century Israel in principle it applies to all generations Jew & Gentile. We understand this because the principle: “For our sakes, no doubt, this is written”. (1 Cor.9:9-11, 10:11, Rom.4:22-5, 15:4) This is why Isaiah who spoke to his generation, according to Jesus he “prophesied of you hypocrites” in this 1^st century generation also. (Mk.7:6, Mt.15:7) And why Paul applied Psalm 44:22 about ancient Israel to Christians of all generations in Rom.8:36. Also how he applied general truths from particular passages in Rom 9 & 10. 

We also see in Jesus' rebuke of Jerusalem in Mt.23 a peculiar use of “this generation”. Preterists are quick to point out in v36 “All these things shall come upon this generation” and conclude properly that he was addressing the 1st century Jews. But they never seem to notice v35. Jesus says concerning Zacharias son of Barachias “whom ye slew between the temple and the altar” referring also to the 1^st century i.e. ‘this generation’. How did ‘this generation’ slay someone over 400 years earlier? 

The “the Spirit of Christ” (1 Pet.1:11) which was in Zacharias was resisted with murderous rejection by this same type of people. “Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.” (Mt.23:31-2) The scriptures have the quality of being multi-dimensional. Applying in a literal historical understanding as well as multiple applications. Notice what Moses said to his generation- When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice; Dt.4:30 

We previously pointed to Isaac for an example, who is referred to in the literal, physical, historical sense as the offspring and literal physical seed of Abraham (Mt. 1:2, Lk.3:34, Ac.7:8, Heb.11:17-8); which is exactly how you would understand it when reading the story in Genesis. But we also see Isaac as a child of promise and representing all the children of Abraham by faith (Rom.9:7-8, 4:16). And we see Isaac representing in an allegory, the new covenant (Gal.4:21-31); also representing Christ the seed of Abraham (Gal.3:16, 29) in figures (Heb.11:18-9). Does the use of the story of Isaac in an allegory mean that we should not interpret the Old Testament story of Isaac literally and conclude he was not a real person? No, we take all 4 interpretations or applications in symmetry. So, there is a ‘both/and’ or ‘now/not yet’ application to scripture and not an ‘either/or’ false dilemma that corrupts preterists eschatological understanding. (We covered this in more detail here and here.) 

Inconsistently preterists do employ a ‘now/not yet’ understanding on occasion. Note Kenneth Gentry’s comments- "The teaching of Scripture is often distorted, when the “now/not yet” understanding of the kingdom is overlooked. Just as there is a “now” aspect of the Messianic Kingdom (Matt. 12:28), as well as a “not yet” aspect (Matt. 6:10), so there is a “now” aspect of the new creation (2 Cor. 5:17), as well as a “not yet” future to it (2 Pet. 3:13)." (HE SHALL HAVE DOMINION pg.299) "Peter even suggests it may be thousands of years before Christ’s return, in that the delay is based on God’s time rather than man’s: “But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day” (3:8). This fits well with Christ’s “now/not yet” teaching elsewhere, where He contrasts the short time until the destruction of Jerusalem (Matt. 23:36; 24:34) with that of the long wait for the second advent to end history (Matt. 25:5, 14).” (pg.303) So, they are aware of this hermeneutic principle but do not apply it consistently. 

If we do apply it consistently to the Olivet discourse, we can maintain a literal interpretation of scripture and see the ‘now’ 70 A.D. but ‘not yet’ future return in judgment by Christ. “This generation” can then apply to more than one period of time as in Mt.23:35 The destruction of the temple in 70 A.D. would have been prophesied by Christ as well as the greater fulfillment in the future resulting in the Daniel 9 prophecy fulfilled in practical and literal terms; that is the salvation upon "thy people and upon thy holy city". NOT the destruction of them... obviously. (Rom.11:15, 25-8) 

Luke 21:32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 

Matthew 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 

Mark 13:30 Verily I say unto you, that this generation shall not pass, till all these things be done. 

 'This generation' would also have a ‘now/not yet’ application with the destruction of the temple in the past and the replay of the scenario in the future. Preterists should at the very least consider that the events may play out in the future literally, since Israel literally exists now and Jerusalem is its capitol city. Plus, the surrounding nations want to wipe it off the map and Jerusalem is a stumbling block to the whole earth. And talk of a prefabricated rebuilding the temple and the breeding of red heifers and priest's garments etc. are a thing currently in Israel. Just saying... 

With these multi-layered symmetrical interpretations of scripture, we can make more sense out of problem passages that preterists proclaim.  

Matthew 10:23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 

Mt.16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. 

These passages are easy to understand as similitudes of future events. Consider 2 Pet.1:16-18 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. (Mt.17:1-9, Mk.9:1-10, Lk.9:27-36)

This would be as a figure of Christ’s literal bodily return in excellent glory upon the mount as the gospel of the kingdom spreads over Israel city by city accompanied by the 2 witnesses (Rom.3:21, Mal.4) Moses and Elijah. And ending in the discussion of the 'now/not yet' (or shall come/ has come) reality by Christ and the disciples. (Mt.17:10-13, Mk.9:12-13)

Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.  

Mark 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 

These supposed preterist proving verses could likewise be understood as ‘ye’ representing a future generation (see Deut.4:30) as in Matthew 23 it represented a past generation. (Mt.23:35, 29-38) But also seen in figure with Stephen in Acts 7:54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 

In figure that generation had the Son of man standing in glory, but the future generation will see him literally sitting upon the throne of his glory. (Dan. 7:9-15, Matt.25:31-2) as they look upon him whom they pierced. 

Rev.1:5 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 

Zech.12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 

As pre-tribulationists we can agree with the preterists on the fact of an apocalyptic urgency in the New Testament church as well as an imminent return of Jesus as a thief in the night. As well as the ‘now/not yet’ interpretation. If they would only be consistent with that they would finally catch up and agree with us.