The narrow focus of Preterism continues to results in many problems as a result of placing the fulfillment of prophecy within the historical year 70AD. Here is another example of how 70AD limits the interpretation of scripture. Preterist believe and will argue that the bridegroom came in 70AD. They also maintain 70AD as the TIME that the wedding feast occurred. It was a time when believers would dwell with Christ in his kingdom. However in Matthew 25:10, Jesus specifically says that at his Parousia, he would specifically gather those who "were ready" and to them alone he would allow them entrance into the wedding festivities. And yet, afterwards the door was shut. Those "who were not ready" would remain outside, and were not allowed to enter in. Amazingly enough, this is also pictured in the days of Noah when he and his family were allowed entrance, yet those outside could not enter in.The problem is, if the fulfillment occurred in 70AD, then how do we today enter in and join this feast. Preterists want it both ways. They want to say the wedding feast occurred at the destruction of Jerusalem, then want to say we as Christians, despite being born after the Parousia in 70AD, can enter in. That argument ignores the issue completely. Matt. 25:10 specifically says the "door was shut." If the door was shut in 70AD, when was it reopened? To say Christians continue enter in means the door has not been shut! So which is it? Is the door shut or open?
(Matthew 25:10) "And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut."
When comparing Matthew 25:10 to Like 13:24-25, we see a better image of what is being referred to in this parable that can only be SHADOWED by the events of 70AD, but are not the fulfillment in and of themselves.
(Luke 13:24-25) "Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. "Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, ‘Lord, open up to us!’ then He will answer and say to you, ‘I do not know where you are from.’
Luke makes it clear that our walk allows our entrance. The judgment referred to is not speaking of natural or historical events but that which occurs within us. It is of the Spirit which is the oil in our lamps that makes us ready to meet our Savior. It is the Spirit which feeds us, quickens us, and sustains us while in earthen vessels. And yet, the wedding feast seems more appropriately place by Paul than by Preterists.
(Philippians 1:21-26) For to me, to live is Christ and to die is gain. But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake. Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, so that your proud confidence in me may abound in Christ Jesus through my coming to you again.
(2 Timothy 4:6-8) For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: AND NOT TO ME ONLY, but unto ALL THEM ALSO THAT LOVE HIS APPEARING.
Don Preston "The wedding of Matthew 22 would occur when the old covenant Jerusalem/Judah was destroyed (Mt. 22:1f). But, the wedding of Matthew 25 is the wedding of Matthew 22. Therefore, the wedding of Matthew 25 would occur when Old Covenant Jerusalem was destroyed."
Don Preston "If we compare the three texts, Matthew 16:27-28; 24:30-31 and 25:31-32) we will see: (a) That in all of the passages the subject referred to is the same, the coming of the Son of man- the Parousia. (b) In all of the texts, He is described as coming in glory. (c) In all the texts, He is attended by the holy angels. (d) In all texts, He comes as a King. "Coming in his kingdom;" "He shall sit upon his throne; Then shall the King," etc. (e) In the texts, He comes to judgment. (f) In all the texts, the judgment is represented as, in some sense, universal. "He shall reward every man." Before him shall be gathered "all the nations." (g) In Matthew 16:28, it is expressly stated that this coming in glory was to take place in the lifetime of some then present. This fixes the time of the Parousia within the limit of a human life, thus being in perfect accord with the period defined by our Lord in His prophetic discourse. "This generation shall not pass."
All of these texts are speaking of a first century event. This judgment of Matthew 25 took place in AD 70. The destruction of Jerusalem, the coming of Christ, the resurrection, and the judgment are all connected in Scripture. "
Ed Stevens "After AD 70 it became a glorious feast and celebration of our inheritance in the real promised land (the spiritual kingdom – the New Heaven and Earth – the New Creation – the New Jerusalem)."
preterist.org/articles-old/gentry/great_commission_and_lord.htm
http://preteristheresy.blogspot.com/2008/02/wedding-feast-in-70ad-and-famine.html
