What partial preterists believe
The word preterist comes from a Latin word meaning past. Partial preterists believe that a significant part of biblical prophecy is already fulfilled, particularly in the events leading to Rome's destruction of Jerusalem and the temple in AD 70. They often connect this with Jesus' warning that Jerusalem would be surrounded by armies, and his instruction for those in Judaea to escape (Luke 21:20-21).
The word partial is crucial. Unlike full preterism, partial preterism does not teach that every promise about Christ's coming has already happened. Partial preterists confess that Jesus will return personally and openly, and that the dead will be raised (Acts 1:11; 1 Corinthians 15:52). They also look for the day God has appointed to judge the world through Jesus (Acts 17:31).
Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
Why they point to AD 70
Jesus foretold the temple's destruction, and his disciples asked when these things would happen (Matthew 24:1-3). He spoke of trouble in Judaea and told his followers to flee rather than remain in danger (Matthew 24:15-16). Luke's account directly connects the warning with Jerusalem's siege (Luke 21:20-24). Rome later destroyed the city and temple in AD 70.
Partial preterists also pay close attention to Jesus saying that this generation would not pass before the things he described took place (Matthew 24:34). They generally understand generation in its ordinary sense, meaning people then alive. For them, Jesus' time reference strongly supports a first-century fulfilment.
Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Where Christians differ
The difficult question is where Jesus' teaching about Jerusalem ends and teaching about his final return begins. Some Christians believe Matthew 24 moves from Jerusalem's fall to the still-future coming of Christ. Others, including many partial preterists, see more of the chapter as referring to AD 70. Both readings aim to honour Jesus' words, but they place the dividing line differently.
Revelation brings another area of disagreement. Many partial preterists read much of it as symbolic prophecy about first-century persecution, conflict, and judgement. Other Christians understand its visions as mostly future, or as describing patterns throughout the church's history. Revelation was first addressed to seven real churches in Asia (Revelation 1:4), while also pointing towards the day when sorrow and death will be no more (Revelation 21:4).
What remains clear
However you understand AD 70, end-times questions should not eclipse the centre of Christian hope. Paul links the resurrection of believers to Christ's own resurrection, calling Jesus the firstfruits of those who have died (1 Corinthians 15:20-23). Christian hope rests on the risen Christ and on God's promise to set things right.
Partial preterism can help readers notice how closely Jesus' warnings fit Jerusalem's tragic fall. Still, test every view against the whole witness of Scripture, especially passages about Christ's appearing, resurrection, and final judgement. Read the Gospel accounts alongside Acts and 1 Corinthians. Ask honest questions, and hold your conclusions with both conviction and humility.
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.