In Ephesians 2:4-7, Paul utilized the same concept of the transition of the wicked from the present to new “Jerusalem,” writing that “God as made us (righteous) alive together with Christ, and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus.” It would certainly seem clear that Paul is saying that those “in Christ” were already in the New Jerusalem of the realms above. This position of being in Christ is characterized as leaving the “present Jerusalem” below and entering into the “New Jerusalem” which is above.

It is important to note that this transition is not effected by history, but only by the grace and indwelling of the Lord Jesus Christ. Just as with the flood of Noah, only those who are in the ark are saved. The unrighteous are left outside in the waters, and never progress beyond their age into that which was coming on the other side of the "flood event."

As we recognize that the passing of Jerusalem is likewise used by Paul as a symbolic representation of one's passing from death to life in Christ, then we can more clearly see how the elements of the earthly realm – such as the “present heavens and earth” or “present Jerusalem” or “this unbelieving generation” -- are but representatives used to define those who are not “in Christ”. As elsewhere, those new things which Paul says are to be found in Christ alone, are represented by the terminology “new heaven and earth,” “new Jerusalem,” “new man,” and the like.

The “Old” and “New” Man

By acknowledging Peter and Paul's broader vision of these terms, being used to distinguish between the just and unjust (instead of simply focusing on the period surrounding the historical year 70), we can see that the first century generation itself – which culminated in the infamous destruction of Jerusalem – was indeed being presented as an external representation of the conversion process which every Christian experiences as they leave the old for the new. Every person who once resided in death under the “old” man, later through the gospel of Jesus Christ becomes alive through the putting on of the “new man."

We can see that Paul, in 2 Corinthians 5:17, taught the exact same concept, tying it directly to the passing from the old creation to the new. In this passage he wrote, “therefore if anyone is in Christ, he is a new creation; the old things passed away; behold, new things have come.” Based on Paul’s teaching that the passing occurs in Christ, and not at some point in history, we can begin to see why the Preterist deduction of a passing tied historically to the year AD70 – long after the cross of Christ, becomes very suspect and potentially heretical.

This is not at all to say that the historical events of the end of the age were not foretold and fulfilled precisely as written by Moses and the Prophets ; however, the only way to enter into the new is in Christ. Those who are not in Christ never enter into anything new, and are left in the old. Just as was symbolized by the flood of Noah, and now seen as being symbolized in the events of the first century, we must be able to get past these symbolic events, and validate their true significance. This passing from old to new, as shown in both events, points to Jesus Christ even today, and the transition in our lives today – and is not at all something that is to be placed in the past as fulfilled and completed because a building fell. Though while a Preterist I could tell you precisely what happened to the people thousands of years ago, I was forced to speak very vaguely about what it meant in my Christian life.

So it is important, as we look back at the correlation between "all things new", to recognize its eternal nature in Jesus, being completely outside of the realm of time. Only those who enter the ark of Christ – even today -- are able to go from old to new. Those who do not still find themselves in what Peter called "the present heavens and earth." It is not at all something that is to be placed in the past as fulfilled and completed simply because a building fell.

The way into the "new" : Jerusalem, age, birth, man, heavens and earth, etc., all were very much open long before AD70. The translation from "old" to "new" was, however, waiting to be revealed in a most overt way for all to see. As the Word of God says in Hebrews 9, "the way into the holiest of all was "not made manifest while the first tabernacle was still standing."

This passing from old to new, as shown in both events, points to Jesus Christ, and the transition in our lives even today – and is not at all something that is to be placed in the past as fulfilled and completed simply because a building fell. It is acknowledged by the busiest writers in full preterism that the focal point of the view is not Jesus Christ, or our transition in him. Author Sam Frost wrote: "Preterism is an interpretive system that is locked on the events of 66-70 A.D. It views this as the decisive eschatological event. The Second Coming, Resurrection of the Dead and Great Judgment are seen as having taken place in and around these years. This is a contradiction to Christian orthodoxy and its Creeds, Councils and all the Reformed, Baptist, and Methodist Standards (and we wonder why preterists are called "heretics"!)."

Well, there is indeed reason to wonder particularly about why Jesus Christ and the cross are so eagerly removed from the central spot in the revelation of God's redemptive work in us. One thing I used to make me wonder why, if the view is so seemingly rock solid, that full preterism left me so empty and unfulfilled. And now I know. Though while a Preterist I could tell you precisely what happened to the people thousands of years ago, I was forced to speak very vaguely about what it meant in my Christian life. These days, by keeping Jesus Christ and Him crucified as the central and only theme of my redemption and transition, He has indeed made "all things new!"

In part two, we will consider the consequences of removing the "present heavens and earth" from the wicked in the post AD70 world.