If you question the modern-day claim that Jesus is physically returning “soon” (Rev. 1:1; 22:6) because “the time is near” (1:3; 22:10), then you are a ‘scoffer’ or a ‘mocker.’ This is standard prophetic agitprop. If the Bible says (and it does) that Jesus’ coming was “near … right at the doors” (James 5:7-9), and He hasn’t come after nearly 2000 years, then it’s necessary to evaluate popular prophecy claims.
The real mockers and scoffers mock and scoff at the Bible’s very clear claims about the soon and near coming of Jesus. Something must give. Jesus reinforced this claim in the Olivet Discourse. He said his coming was aligned with that first-century generation that would not pass away until He returned. “[S]o YOU too, when YOU see all these things, know that He is near, at the doors [of the temple?]. Truly I say to you, this generation [their generation] will not pass away until all these things take place [see verses 4-32]” (Matt. 24:33-34).
Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, “Where is the promise of His coming? For ever since the fathers fell asleep, all things continue just as they were from the beginning of creation” (2 Peter 3:3-4).
Jude, using the same Greek word for “mockers” (ἐμπαῖκται/empaiktai), stated the following:
But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, “In the last time there will be mockers, following after their own ungodly lusts.” These are the ones who cause divisions, worldly-minded, devoid of the Spirit (vv. 17-19).
Note the timing: “These are [present indicative active] the ones….” The scoffers were alive in Jude’s day. What were the particulars of their scoffing? That Jesus said He would return before their generation passed away (Matt. 24:34), when some of them would still be alive (16:28), and the temple would be destroyed so not one stone would be left upon another (24:2). But little had happened since Jesus stated what would happen. In fact, the temple was more glorious than ever!
The Destruction of Jerusalem
For most modern readers, Nehemiah Nisbett (d. 1812) is an unknown writer. He’s almost never quoted or cited, and yet his works were widely read in his day. He was most noted for his works dealing with the defense of Christianity against skeptics. Most of Nisbett’s works dealt with eschatology. Nisbett would be described as a preterist on passages that many partial preterists would say are yet to be fulfilled. This is especially true of his interpretation of 1 Thessalonians 5.
Buy NowPeter and Jude wrote their letters before AD 70. The book of Acts shows that many Jews objected to Jesus and the gospel message. They rejected Jesus as the true temple and turned it into an idol (Acts 19:37; 21:27, 30; 24:6). Paul showed no disrespect (25:8). God would deal with the end of the physical temple because “something greater than the temple is here” (Matt. 12:6). It was always meant to be. The physical temple was a type, a temporary physical edifice looking forward to the eternal fulfillment (John 1:14; 219-21). The physical temple had become an idol of the land beast of Israel (Rev. 13:15). In Ephesians 2:19-22, believers are described as “living stones” being built together into a “holy temple in the Lord,” with Jesus as the cornerstone.
Peter mentioned what would take place “in the last days” (2 Peter 3:3). John Lightfoot comments:
There is very much mention in Scripture of the ‘last days,’ and both of exceeding much good, and exceeding much evil, that should accrue in them. Our present dealing is about the latter. By the last days are meant the last days of Jerusalem, and of that nation. And there is foretold of them, that, “in the last days, there should be perilous times” [2 Tim. 3:1]; that, “in the last days, there should come mockers” [2 Peter 3:3]; that “in the last times, there should come many antichrists” [1 John 2:18], which was an evidence that those were the last times.
Under those sad times did the poor professors of the gospel live, till God gave them some recovery and refreshment, by the ruin of the city and nation. They were times of mockings, and scourgings, and imprisonments, and of most bitter persecution of the church, both by the Jews, that never believed, and by apostates, that had believed, but were revolted from the gospel, and became enemies to it [1 John 2:22]. A sad “hour of temptation” [Rev. 3:10]. “Judgment began at the house of God, 1 Pet. iv. 17; “A fiery trial” [1 Pet. 4:12], at the thirteenth verse of the same chapter [1 Pet. 4:13].[1]
Lightfoot makes the point that, even though what James describes was about his generation, his admonition does not apply only to his generation. The judge still stands before the door today. We can equally become a “perverse generation” (Acts 2:40). “God is the Judge of all, and, that this Judge stands at the door of all:—because there is no exception about whom he Judgeth, nor any exception at whose door he standeth.”[2]
When and where did the scoffing and mocking of God’s work begin? We know from Isaiah that it took place in Jerusalem:
“Therefore, hear the word of the LORD, you scoffers,
Who rule this people who are in Jerusalem” (Isa. 28:14).
Mocking and scoffing aren’t anything new. Jesus encountered it from the ruling religious leaders in Jerusalem. And what was His response? The same response God gave to the scoffers who ruled the people who were in Jerusalem in Isaiah’s day.
“Behold, I am laying a stone in Zion, a tested stone,
A precious cornerstone for the foundation, firmly placed.
The one who believes in it will not be disturbed (24:16)
This passage is referenced in the New Testament, in Romans 9:33, 1 Peter 2:6, and Matthew 21:42, where it is applied to Jesus Christ as the spiritual cornerstone of faith. The religious leaders who were trying to subvert the work of Jesus understood that Jesus was talking about them.
“Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” And when the chief priests and the Pharisees heard His parables, they understood that He was speaking about them (Matt. 21:43-45).
Consider what happens during Jesus’ trial before Caiaphas (26:57-68; Mark 14:53-65, Luke 22:54-71). Caiaphas commands Jesus to tell him if He is “the Christ, the Son of God” (v. 63). Here was Jesus’ response:
Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.”
R. T. France points out the following:
“Coming on the clouds of heaven (together with the phrase ‘the Son of man’) is a clear allusion to Daniel 7:13, already similarly alluded to in 24:30. . . . We have seen that its natural application in terms of its Old Testament source is to the vindication and enthronement of the Son of man in heaven, not to a descent to earth. It is therefore in this verse a parallel expression to ‘seated at the right hand of Power’; the two phrases refer to the same exalted state, not to two successive situations or events. In this verse the appropriateness of this interpretation is underlined by the fact that this is to be true ‘from now on’ (hereafter is a quite misleading rendering of the more specific phrase ap’ arti, which, as in 23:39 and 26:29, denotes a new period beginning from now). Indeed it is something which Jesus’ inquisitors themselves will see (an echo of Zc. 12:10, as in 24:30), for it will quickly become apparent in the events of even the next few weeks (not to mention the subsequent growth of the church) that the ‘blasphemer’ they thought they had disposed of is in fact now in the position of supreme authority.”[3]
Caiaphas declared that Jesus had “blasphemed” and should be executed, “He is deserving of death!” (v. 65). Caiaphas made this unintended prophecy: Jesus would die for the nation, and not only for that nation, but also for the scattered children of God, to bring them together and make them one. From that day on they plotted to take his life” (John 11:51-53). What follows Caiaphas’ charge is compelling. “Then they spat in His face and beat Him with their fists; and others slapped Him, and said, “Prophesy to us, You Christ; who is the one who hit You?” (vv. 67-68). Jesus had prophesied about His coming to their generation, and this was blasphemy! They believed Jesus could not ‘prophesy’ who would hit them, so how could He predict such a judgment?
And It Came to Pass
One of the ironies of church history is that a biblical text that reveals one of the most astonishing prophecies of a future event has served as a crucial launch pad for devastating critical theories that assail the inspiration and authority of the Bible. I commend this volume as a fine introduction to some of the most fascinating and important elements of preterist interpretation and hope that it will stimulate serious, scholarly research and discussion into the questions that remain in doubt.” — Dr. R.C. Sproul
Buy NowThis takes us to 2 Peter 3:3 and the “mockers.” “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation” (v. 4). What coming? The one Jesus declared in Matthew 26:64. But according to them, nothing had changed. Everything was as it was. Jesus was a false prophet. The temple was still standing, and Jesus did not come like He said He would. But He did come, and the temple was destroyed just like He said it would be.
[1] John Lightfoot, “Behold, the Judge Standeth Before the Door,” The Whole Works of the Reverend John Lightfoot, ed. John Rogers Pitman(London: 1822), 6:380.
[2] Lightfoot, The Whole Works, 6:381.
[3] R. T. France, Matthew: Tyndale New Testament Commentaries (Grand Rapids, MI: Eerdmans, 1985), 381.