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This is a big and controversial topic that I was truly excited to dive headfirst into. When I first encountered the idea that the Second Coming and End Times prophecies were fulfilled in the past, I immediately raised an eyebrow. How crazy is that!?
At first, I quickly dismissed it and continued along my Christian journey, as the concept seemed far too radical to be true. But everything changed when I was challenged with a scripture I had no answer for. My immediate response was to fire back with questions and counterarguments, but the more I studied and listened to my friends’ answers, the more it began to make sense. I couldn’t believe it! Could a significant number of Christians today be mistaken about such a foundational belief? It seemed impossible.
Then came the pivotal moment. During one of our conversations, I asked the golden question: “If this is true, then how come none of the Church Fathers believed this? How come they didn’t mention it?”
My friend James simply replied, “But some did.”
Wait a second! Who!?!? And that’s where this blog comes into play. Over the past 15 years, I’ve been compiling my thoughts and notes, documenting every quote from Church Fathers that suggest they believed the coming of the Lord happened in the past. Some believed all of it happened and was fulfilled and others believed mostly everything was fulfilled.
I encourage you to keep reading with an open mind and open heart. Consider the facts and come to your own conclusion.
Understanding Fulfilled Eschatology and the Early Church
The concept that Christ’s Second Coming occurred in the first century, often termed “preterism” or “Fulfilled Eschatology” or “Victorious Eschatology”, has its roots in early Christian interpretations of Scripture. While this view is not mainstream today, several prominent Church Fathers held this belief, interpreting key eschatological prophecies as fulfilled during the destruction of Jerusalem in 70 AD. Let’s explore some of these Church Fathers and their writings that support this intriguing view.
Another important point to consider is that the perspectives of the Church Fathers varied on this issue. Some believed that all prophecies were fulfilled with the fall of the Temple in 70 AD, while others held that only certain prophecies were fulfilled during that time. Additionally, there were Church Fathers who initially believed that everything was fulfilled but later changed their stance, and vice versa. The key takeaway is that this belief is not a recent development; it was prominent and widely discussed throughout Church history.
Let’s take a look at the top 14 Church Fathers who, in my view, serve as strong examples of those who mostly believed in the fulfillment of the Second Coming (or at least a partial fulfillment) and considered the end times to be a thing of the past.
Eusebius of Caesarea (263-339 AD)
Eusebius, a prominent early Church historian, connected the fall of Jerusalem in 70 AD with the fulfillment of prophecies made by Jesus. He saw the destruction as a direct fulfillment of what Jesus predicted in the Gospels.
"These things took place in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present."
St. John Chrysostom (349-407 AD)
John Chrysostom is known for his detailed exegesis of Scripture, particularly his homilies on Matthew, where he directly links the generation of the Apostles with the fulfillment of Jesus’ prophecies.
"Verily I say unto you, This generation shall not pass, till all these things be fulfilled! All these things. What things? I pray you. Those about Jerusalem, those about the wars, about the famines, about the pestilences, about the earthquakes, about the false Christs, about the false prophets... all the other things, which we said were to occur until His coming."
Clement of Alexandria (150-215 AD)
Clement of Alexandria, a key early Christian theologian, believed that certain prophecies, such as the destruction of the Temple, were fulfilled, but he did not fully adopt the belief that all end-times prophecies were fulfilled in the first century.
"The half of the week Nero held sway, and in the holy city Jerusalem placed the abomination; and in the half of the week he was taken away... And Vespasian rose to the supreme power, and destroyed Jerusalem, and desolated the holy place."
Origen (184-253 AD)
Origen, an influential Christian scholar, explicitly connected Jesus’s prophecies about Jerusalem to their fulfillment in 70 AD, arguing that the destruction occurred within the very generation Jesus addressed.
"The whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place."
Tertullian (160-220 AD)
Tertullian explicitly connected the destruction of Jerusalem in 70 AD to the fulfillment of Daniel’s seventy weeks prophecy, calculating that “in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel.”
"Vespasian, in the first year of his empire, subdues the Jews in war; and there are made lii years, vi months... And thus, in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel."
Athanasius of Alexandria (296-373 AD)
Athanasius argued that the destruction of Jerusalem and the cessation of prophecy were clear proofs that Christ had fulfilled Daniel’s seventy weeks prophecy. While he maintained that Christ’s final return was still future, he recognized Jerusalem’s fall as a past fulfillment of prophecy.
"It is, in fact, a sign and notable proof of the coming of the Word that Jerusalem no longer stands, neither is prophet raised up nor vision revealed among them... So, of course, once the Holy One of holies had come, both vision and prophecy were sealed. And the kingdom of Jerusalem ceased at the same time."
Cyril of Jerusalem (c. 313-386 AD)
Cyril was Bishop of Jerusalem and a Doctor of the Church. Writing in the 4th century, about 300 years after 70 AD, he discussed the destruction of Jerusalem’s Temple in the context of the Antichrist’s future coming. Importantly, he acknowledged that the Temple had already been destroyed and recognized this as fulfillment of Christ’s prophecy in Matthew 24.
"Antichrist will come at the time when there shall not be left one stone upon another in the Temple of the Jews, according to the doom pronounced by our Saviour; for when, either decay of time, or demolition ensuing on pretence of new buildings, or from any other causes, shall have overthrown all the stones, I mean not merely of the outer circuit, but of the inner shrine also, where the Cherubim were, then shall he come with all signs and lying wonders."
Irenaeus of Lyons (c. 130-202 AD)
Irenaeus was Bishop of Lyon and a disciple of Polycarp (who knew the Apostle John). Writing in the late 2nd century, he addressed heresies and defended orthodox Christianity. In his work Against Heresies, he explained Jerusalem’s destruction as part of God’s prophetic timeline and covenant transition.
"Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore 'the law and the prophets were with them until John.' And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covenant was revealed."
Hippolytus of Rome (c. 170-235 AD)
Hippolytus was a presbyter in Rome and pupil of Irenaeus. He wrote the first Christian commentary on an Old Testament book (Daniel) around 204 AD. While he believed Daniel’s 70th week was still future, he explicitly acknowledged that Jesus’ prophecy about Jerusalem’s destruction in Luke 21:20 had already been fulfilled in 70 AD.
"For just as he said concerning the city of Jerusalem, 'When you see Jerusalem encircled by armies, then you know that her desolation draws near,' and what was spoken about her has come, in this way it is needful to also now expect the rest to follow."
Epiphanius of Salamis (c. 310-403 AD)
Epiphanius was Bishop of Salamis in Cyprus and a major heresiologist of the 4th century. In his extensive work cataloging heresies (the Panarion), he documented the historical flight of Christians from Jerusalem before its destruction, directly connecting it to Jesus’ prophecy in the Olivet Discourse.
"For when the city was about to be captured and sacked by the Romans, all the disciples were warned beforehand by an angel to remove from the city, doomed as it was to utter destruction."
Jerome (347-420 AD)
Jerome (347-420 AD), one of the four great Latin Church Fathers and translator of the Latin Vulgate Bible, wrote the most important patristic commentary on Daniel. In his Commentary on Daniel 9:26, Jerome explicitly identified “the people of the prince who is to come” as the Romans who destroyed Jerusalem and the temple in 70 AD, interpreting this as a prophecy fulfilled when the Roman armies under Titus destroyed the city and sanctuary approximately 40 years after Christ’s crucifixion.
"The people of the prince who is to come refers to the Romans, who destroyed the city of Jerusalem and the sanctuary in 70 AD, fulfilling the prophecy that after the Messiah was cut off, Jerusalem would be destroyed by an overwhelming army." Additional Note: Jerome also commented on Matthew 24:34, interpreting "this generation" to refer to the Jewish people of that time who would witness the destruction. In his Commentary on Matthew, he confirmed that Jesus was prophesying events that would come upon the generation living during His earthly ministry.
Honorable Mentions
Here are some honorable mentions of men of God throughout history who believed in a 100% fulfillment of end time and second coming prophecies during the first century.
Luis de Alcasar (1554-1613) – A Jesuit priest who was one of the earliest proponents of preterism in its more developed form, interpreting the Book of Revelation as primarily referring to events in the first century.
John Lightfoot (1602-1675) – An English clergyman and scholar who believed that many of the prophecies in the New Testament, including those in Matthew 24, were fulfilled with the fall of Jerusalem in 70 AD.
Hugo Grotius (1583-1645) – A Dutch theologian and jurist who interpreted much of the Book of Revelation as referring to events in the first century.
F.W. Farrar (1831-1903) – An Anglican cleric and author who argued that many prophecies in the New Testament referred to the destruction of Jerusalem and were fulfilled in the first century.
J. Stuart Russell (1816-1895) – A Scottish pastor and author of The Parousia, a significant work advocating for the belief that all prophecies, including the Second Coming, were fulfilled in the first century.
Max King (b. 1930) – A modern theologian and a leading figure in developing and popularizing full preterism in the 20th century, often called “Covenant Eschatology.”
David Chilton (1951-1997) – A Christian Reconstructionist author who later in life adopted and promoted full preterism, though he initially held a more partial preterist view.
No here is a list of honorable mentions of Church Fathers and Historians who held a partial Preterist to almost full Preterist view.
Cyprian of Carthage (c. 200-258 AD) – An early bishop and martyr, Cyprian saw the destruction of Jerusalem as a fulfillment of some of Jesus’ prophecies.
Ambrose of Milan (c. 340-397 AD) – A prominent bishop and theologian, Ambrose interpreted the destruction of Jerusalem as fulfilling significant eschatological prophecies while still expecting a future consummation of Christ’s kingdom.
Gregory the Great (c. 540-604 AD) – As Pope and a key figure in the early Church, Gregory taught that some of the prophecies regarding tribulation and judgment were fulfilled in the first century.
John Cassian (c. 360-435 AD) – A theologian and monastic leader, Cassian believed that some apocalyptic events had already occurred.
Theophylact of Ohrid (c. 1055-1107 AD) – A Byzantine theologian, Theophylact saw the destruction of Jerusalem as a key fulfillment of prophecy.
Primasius of Hadrumetum (c. 500-567 AD) – A North African bishop, Primasius viewed the fall of Jerusalem as a significant prophetic fulfillment but anticipated further eschatological events, including the resurrection.
Isidore of Seville (c. 560-636 AD) – A renowned scholar and bishop, Isidore believed that the destruction of Jerusalem was a fulfillment of Jesus’ prophecies.
Bede the Venerable (c. 672-735 AD) – An English monk and historian, Bede interpreted some of the apocalyptic prophecies as having been fulfilled in the first century but also believed in a future culmination of all things.
Milton Terry (1840-1914)– American theologian who wrote a fulfilled eschatological commentary on Revelation, believed most prophecies fulfilled by 70 AD but still held to a future Second Coming
So how do we approach this?
Full Disclosure: I hold what’s called a “full preterist” or “covenant eschatology” view. This means I believe all eschatological events, including what many call the Second Coming, resurrection, and final judgment, were fulfilled spiritually and covenantally at the destruction of Jerusalem in 70 AD. I understand this view contradicts historic creeds and is considered heretical by many denominations. I’m not asking you to agree with me immediately. I’m asking you to examine Scripture with fresh eyes and consider whether the timing passages might mean exactly what they say.
In my view, we can gain valuable insights from these early Church Fathers, but the words that ultimately matter most are those of Jesus and the Apostles as recorded in Scripture.
1. Matthew 24:34
“Truly I tell you, this generation will certainly not pass away until all these things have happened.”
In Matthew 24 Jesus makes it perfectly clear that the generation He was talking to would not pass away until all of these events took place. I did a deep dive into Matthew 24 and I encourage you to read it.
2. Luke 21:32
“Truly I tell you, this generation will certainly not pass away until all these things have happened.”
In Luke Jesus says that the generation He is speaking to would not pass until all of these things happened. A Biblical generation is about 30-60 years. The time in which a whole generation of people pass away. For example, in 130 years our entire generation will be no more. Nobody will be alive then that is alive today. The entire generation would have passed away.
3. Matthew 10:23
“When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes.”
Jesus states that the Apostles will not even finish going through the towns of Israel before Jesus comes. This is explicit, immediate timing.
4. Hebrews 10:37
“For, ‘In just a little while, he who is coming will come and will not delay.'”
The phrase “in just a little while” supports the idea that the coming of Christ was imminent in the first century. The people of Hebrews were being persecuted and they needed vindication. The writer encourages them that He is coming and is not going to delay.
5. James 5:8-9
“You too, be patient and stand firm, because the Lord’s coming is near. Don’t grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door!”
Who is “you”? This is a letter to a particular group of people. James is instructing them (the ones receiving the letter) to be patient and stand firm. Why would they have to be patient and stand firm for the coming of the Lord if the coming of the Lord was not for them?
6. 1 John 2:18
“Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour.”
John says that when he was writing (first century), it was already “the last hour.” He also says that many antichrists have already come and that is how we know it is the last hour. He relates the antichrist to the coming as a sign of the times.
7. Revelation 1:1
“The revelation from Jesus Christ, which God gave him to show his servants what must soon take place.”
Revelation was written from John on Patmos to seven literal churches in Asia. He is telling these churches about events that will happen very soon. Why would John tell people about events that would happen soon if the events he was writing about had nothing to do with them? It doesn’t make sense.
If it was not going to happen to them, John would have been clear. Just like in the book of Daniel when Daniel is told by the angel that the events told in Daniel were not for him.
Daniel 12:4 (ESV): “But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase.”
Daniel 12:9 (ESV): “He said, ‘Go your way, Daniel, for the words are shut up and sealed until the time of the end.'”
Notice the contrast: Daniel is told to seal up the prophecy because it’s NOT for his generation. But John is told the exact opposite in Revelation 22:10: “Do not seal up the words of the prophecy of this book, for the time is near.” The events were for John’s generation, not ours.
8. Revelation 22:12
“Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done.”
John writes to the seven churches in Asia and mentions again that He is coming soon, and He also mentions rewards that He will give them. So what are the rewards?
The rewards are the New Covenant blessings that believers receive through Christ:
Eternal Life: We possess this NOW, not when we die. Jesus said, “Whoever believes in me has eternal life” (John 5:24, present tense). We are eternal beings the moment we believe. Physical death is simply the shedding of our earthly tent (2 Corinthians 5:1). The second we accept Christ we become eternal beings. We never truly die. We don’t become eternal when our bodies die. The body is the shell of what we are inside.
Crowns: Paul spoke of crowns awaiting him (2 Timothy 4:7-8), but remember, Paul wrote this BEFORE 70 AD. What was future for him is past for us in 2026. The crown of righteousness, crown of life, crown of glory represent the vindication and honor believers receive in Christ’s kingdom, which we NOW participate in.
Authority and Responsibility: Yes, we ARE ruling and reigning now, but not through political power or worldly domination. Jesus said “the kingdom of God is within you” (Luke 17:21). Paul declared we’ve been “transferred into the kingdom” (Colossians 1:13). Revelation 1:6 says we ARE (present tense) “a kingdom and priests.” We reign by living under Christ’s lordship, exercising authority over sin (Romans 6:14), and serving as ambassadors of reconciliation (2 Corinthians 5:20). Jesus reigns now (Acts 2:34-36), and His authority is expressed through a people who walk in obedience, love, and faithfulness. That is Kingdom authority.
Fellowship with God: Through the Holy Spirit dwelling in us, we have direct access to the Father. The veil was torn (Matthew 27:51). We can now “approach God’s throne of grace with confidence” (Hebrews 4:16). The Holy Spirit lives inside of us. We have full access to God who promises to never leave us or forsake us.
We have all these rewards NOW. So if the rewards have come, and Christ reigns NOW (Acts 2:34-36), what are we still waiting for?
Addressing 1 Corinthians 13:12
I know someone will bring up 1 Corinthians 13:12: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”
Paul wrote this around 55 AD, 15 years before 70 AD. So yes, he is contrasting a real “now” with a real “then.” The question is: what does “then” refer to, and what does “face to face” mean?
First, “face to face” is covenantal clarity language, not a physical encounter. Paul is using Old Testament idiom. God said of Moses: “With him I speak mouth to mouth, even openly, and not in dark sayings” (Numbers 12:8). Yet Moses never saw God’s face literally (Exodus 33:20). “Face to face” means unmediated access and clarity. Paul uses this same framework in 2 Corinthians 3:18: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord.”
Second, the entire passage is about temporary gifts during a transition period. Read 1 Corinthians 13:8-12 as a unit: “If there are gifts of prophecy, they will be done away. For we know in part and we prophesy in part, but when the perfect comes, the partial will be done away.” Paul uses neuter language, “the perfect thing” (to teleion), not “the perfect one.” If he meant Christ’s return, we’d expect masculine language. Instead, Paul points to a state or condition.
Paul immediately explains what he means: “When I was a child, I spoke as a child, but when I became a man, I put away childish things” (v.11). The “perfect” equals maturity, not cosmic consummation. This is Paul’s own analogy interpreting his metaphor.
This fits the first-century context perfectly. The New Covenant was inaugurated in Christ, but the Old Covenant system was still standing and passing away. Hebrews 8:13 says: “When He said, ‘A new covenant,’ He has made the first obsolete. But whatever is becoming obsolete and growing old is near to disappearing.” If the old system was “near to disappearing” when Hebrews was written (around 65 AD), Paul could easily speak in 55 AD as “now in part,” with a “then” approaching within that generation.
“Face to face” describes unveiled covenantal clarity. Before 70 AD, two competing covenant systems existed simultaneously, creating fundamental confusion about which order was operative. After 70 AD, the old system is completely removed. We stand unambiguously in the New Covenant with direct access to God through Christ (Hebrews 10:19-22). The veil preventing direct approach to God has been permanently removed. That’s the clarity Paul describes. Not personal omniscience, but corporate covenantal maturity.
In Closing
I’m bringing all of these passages up for us to think about things differently. We are all growing in our walk with God and I truly believe this is a season of refining our beliefs to truth that will sharpen our double-edged sword.
We are in a season where Christians are called not to be more busy, but to be more effective. Our effectiveness comes with truth because it is the truth that sets us free.
I recognize many faithful Christians interpret these passages differently. I respect those views, but I believe the cumulative weight of the imminence language, the Daniel 12 contrast, and the covenantal framework points to a first-century fulfillment. I encourage you to read the passages yourself. Consider the arguments. Test everything; hold fast what is good (1 Thessalonians 5:21).
This is too important to accept or reject based on tradition alone. It requires serious Scripture study.
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About Pastor Johnny Ova
Apostle Johnny Ova is a multifaceted leader, serving as the lead Pastor of Sound of Heaven Church for over a decade. Alongside his beloved wife Rachel, with whom he shares a marriage of 14 years, they have been the proud parents of LJ, Zoe, Massimo, Lucy, and Eden. Before his ministry journey, Johnny embarked on a distinguished career as a professional wrestler for 15 years, showcasing his strength and charisma on stages worldwide. Drawing from his diverse experiences, Johnny has passionately traveled the globe, imparting practical wisdom on understanding and applying the Bible to everyday life. With a fervent commitment to theological discourse, he has fearlessly engaged in debates on pivotal topics within Christianity, ranging from the nuances of eschatology to the intricacies of the creation account and the profound nature of Jesus’ validity and deity. Revered as a sought-after leader and speaker, Johnny’s dynamic presence and unwavering dedication continue to inspire and impact countless lives.
