Sorry, Peter, I should have made this clearer. Ignatius isn’t talking about AD 70. He’s talking about the wrath of God against the wicked society in which he lived. The same is true for the passage from 1 Clement. The context is judgment on the pagan world - ie. Rome, the power that forces people to confess that ‘Caesar is Lord’ (cf. Mart. Pol. 10:1). Those who are ‘made perfect in love’ is virtually a synonym in these writings for the martyrs. God’s anger will fall and then pass away (suggesting a historical event), but the martyrs, the suffering saints of the Most High, will be raised when the ‘kingdom of Christ’ is made manifest. The quotation about the ‘secret chambers’ is from Isaiah 26:20 which speaks of judgment upon the whole earth, not upon Israel.

This is exactly the narrative that I have drawn from the New Testament: judgment on Rome accompanied by the resurrection of those who die because of their testimony to Christ and at that point the establishment of the kingdom. The Apostolic Fathers regarded the coming of, or inheritance of, the kingdom of God as a future event associated not with AD 70 but with judgment on Rome, the fourth beast. For this reason I agree with your comment about the martyrdom statements. I just see their significance differently: as in the New Testament these statements presuppose a particular eschatological-historical narrative about judgment and the renewal of the people of God that cannot be reduced to a universal exhortation to persevere.

The Didache concludes with an account of the ‘last days’ that are clearly imagined to be imminent, culminating in a vision of the Lord coming upon the clouds of heaven.

The Epistle of Barnabas (early second century?) applies Daniel’s vision of the fourth beast to the contemporary situation:

We ought, then, to enquire earnestly into the things which now are, and to seek out those which are able to save us. Let us then utterly flee from all the works of lawlessness, lest the works of lawlessness overcome us, and let us hate the error of this present time, that we may be loved in that which is to come. Let us give no freedom to our souls to have power to walk with sinners and wicked men, lest we be made like to them. The final stumbling block is at hand of which it was written, as Enoch says, “For to this end the Lord has cut short the times and the days, that his beloved should make haste and come to his inheritance.” And the Prophet also says thus: “Ten kingdoms shall reign upon the earth and there shall rise up after them a little king, who shall subdue three of the kings under one.” Daniel says likewise concerning the same: “And I beheld the fourth Beast, wicked and powerful and fiercer than all the beasts of the sea, and that ten horns sprang from it, and out of them a little excrescent horn, and that it subdued under one three of the great horns.” (Ep. Barn. 4:1-5)

There is also a later discussion of the destruction of the temple (16:1-5), which is seen as an act of divine judgment ‘in the last days’. But the vision of the Son of man essentially has to do with the defeat of the pagan oppressor of the people of God and the giving of the kingdom to the suffering saints. I don’t agree with the preterist attempt to focus everything on AD 70. Jerusalem is involved in the story in two respects. First, many in Israel are seen to have taken the side of the oppressor and to have forsaken the covenant (this is part of the Daniel narrative). Secondly, Israel becomes subject to God’s wrath executed by means of the political force represented by the fourth beast with its overweening little horn. In historical terms the destruction of Jerusalem and the temple certainly vindicated Jesus’ preaching to Israel, but it is only one act in a larger eschatological drama.