Kenneth Gentry has developed into an advocate for both postmillennialism and preterism. Gentry is concerned for both postmillennialism and preterism, the latter has become the hotter issue within evangelicalism.Kenneth Gentry grew up in a dispensational Christian environment in Chattanooga, Tennessee, which included a high school youth group led by Kay Author.In this context, “this generation” refers to Christ’s contemporaries because of contextual support.“This generation” is governed or controlled grammatically by the phrase “all these things.” All these things refer to the judgments that Christ pronounces in Matthew 22-23.
Since “all these things” did not take place in the first century then the generation that Christ speaks of must be future.
Christ is not ultimately speaking to His contemporaries, but to the generation to whom the signs of Matthew 24 will become evident. Darrell Bock, in commenting on the parallel passage to Matthew 24 in Luke’s Gospel concurs: What Jesus is saying is that the generation that sees the beginning of the end, also sees its end.
When the signs come, they will proceed quickly; they will not drag on for many generations. The tradition reflected in Revelation shows that the consummation comes very quickly once it comes…Nonetheless, in the discourse’s prophetic context, the remark comes after making comments about the nearness of the end to certain signs.
At the end of this extended period, earth history will be brought to an end with the personal, visible bodily return of Jesus Christ and His judgment of mankind (Gentry, He Shall Have Dominion, pp. Further, a natural, proper reading of the Book of Revelation, even though it uses symbols, has Christ returning physically in Revelation -21, just like He said in Acts 1:9-11, and then setting up His 1,000 year reign upon planet earth upon that return. But how do we know that almost all of the other New Testament uses of “this generation” refers to Christ’s contemporaries?
Simply put, premillennialism is true rendering postmillennialism biblically impossible because the events of Revelation 19 (Christ’s return) will occur before the events of Revelation 20 (the Millennium). Perhaps the best way to understand the preterist approach to prophecy is to see it in relation to the other possible interpretative systems of prophecy. Gentry begins his argument for a first century fulfillment of Revelation by noting its similarity to the Olivet Discourse. If, as seems likely, Revelation is indeed John’s exposition of the Olivet Discourse, we must remember that in the delivery of the Discourse the Lord emphasized that it focused on Israel (Matt. We learn this by going and examining how each is used in their context.