By Ward Fenley

Fred G. Zaspel wrote:

I would also add that a "now and not yet" has not been given due consideration in the discussion -- a NT hermeneutic which gives full  weight to both sides of this issue.

The above statement was made in a discussion of eschatology on the Sound of Grace emailing list. Because the myth of already but not yet has had such enormous popularity, I will not go into detail about what it is. Let us just say that in summary it is the belief that Christ came to bring salvation of one kind at His first coming; and He will bring salvation of another kind at His second coming-i.e. He did what was necessary to save our souls at His first coming, and at His second coming He will do what is necessary to save our physical bodies.

I am sure we all can confess that the "already but not yet" idea has never set completely without wonder in all of our minds. Certainly dispensationalism is out because their hermeneutic is basically "Not yet" period. They deny that Jesus is King now, and they deny His present rule.

The question we must ask is, why are they wrong? They say all biblical prophecy concerning a time when Israel would dwell safely is yet unfulfilled.  Yet most of those who deny dispensationalism would argue that we already have the kingdom but the physical aspect of the kingdom is not here yet. I think that a valid question must be asked: where in the Old Testament does it ever say that when the kingdom comes it would be divided into an already but not yet?  A good example of this would be Zechariah:

Zechariah 13:1  In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

Most who believe that the kingdom is now would say that this refers to the blood of Jesus Christ.  That fountain is now open for sin and uncleanness.  This is the truth.  The dispensationalist, however, must jettison this glorious and fulfilled promise into a yet future physical kingdom.  Then there are those who would even go so far as to say that Zechariah along with the rest of the prophets had a "telescopic" of prophecy: i.e. they saw to mountains from afar that seemed very close together from that distance.  Then as the time drew closer, it became more evident that the mountains were actually far apart. In other words, there was the mountain of Christ's death, resurrection, ascension, and sending the Holy Spirit, and there was the distant mountain of the physical kingdom.

I must reject that but admit that I once believed the same.  However, the Bible is very clear, especially with passages like the above, to tell us that the prophets had no such telescopic view.  In fact, it is very clear that the prophets viewed one future kingdom that would be consummated when the time of Messiah would come.  The present text is a perfect example of this. Consider this rather long yet clear context:

Zechariah 12  The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. {2} Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. {3} And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. {4} In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. {5} And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God. {6} In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. {7} The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. {8} In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them. {9} And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. {10} And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. {11} In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. {12} And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; {13} The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; {14} All the families that remain, every family apart, and their wives apart.

Zechariah 13:1-3  In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. {2} And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. {3} And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.

Notice the repeated phrase, "in that day." Certainly Zechariah was convinced that all the elements in this passage would take place during this messianic or restoration time frame.  When one compares the prophetic texts with the Abrahamic covenant, it becomes evident that the gentiles coming to faith is a fulfillment of these prophecies.  They simply cannot be separated from the Abrahamic covenant.  Compare such passages as Jeremiah 31 and Isaiah 60.  In our present context, however, we clearly see judgment taking place in Zechariah 12.  These elements include: judgment upon Israel, salvation, the house of David as God, destruction of all nations that come against Israel, the outpouring of the spirit of grace and supplications, the scattering of national Israel, a fountain for sin and uncleanness, idols cut off out of the land, cessation of prophets and unclean spirits, and judgment upon false prophets.

We must consider what hermeneutic we are using when we try to say that salvation, a fountain for sin and uncleanness, cessation of prophets etc. have come, but deny the other elements, especially in light of the fact that the phrase, "in that day" is used so frequently. (by the way, a great word study or phrase study  is examining the phrases "in that day" and "at that time" in reference to prophetic messianic contexts). If we make huge separations and interject 2000 year gaps between some of these elements, we then impose a hermeneutic that destroys not only the implication of this passage but other passages as well, e.g. Joel 2 and 3.

Jesus understood Himself to be not only the fulfillment of Abraham's desire:

John 8:56  Your father Abraham rejoiced to see my day: and he saw it, and was glad.

but also the desire of the prophets:

Luke 24:44  And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

Even the angel's prophecy to Mary confirms this:

Luke 1:31-33  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. {32} He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: {33} And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

With even greater emphasis Mary declares the fulfillment of Old Testament messianic prophecies in that holy thing which would be born of her:

Luke 1:46-55  And Mary said, My soul doth magnify the Lord, {47} And my spirit hath rejoiced in God my Saviour. {48} For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. {49} For he that is mighty hath done to me great things; and holy is his name. {50} And his mercy is on them that fear him from generation to generation. {51} He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. {52} He hath put down the mighty from their seats, and exalted them of low degree. {53} He hath filled the hungry with good things; and the rich he hath sent empty away. {54} He hath holpen his servant Israel, in remembrance of his mercy; {55} As he spake to our fathers, to Abraham, and to his seed for ever.

This last phrase is reiterated by Zecharias after being filled with the Holy Spirit:

Luke 1:68-79  Blessed be the Lord God of Israel; for he hath visited and redeemed his people, {69} And hath raised up an horn of salvation for us in the house of his servant David; {70} As he spake by the mouth of his holy prophets, which have been since the world began: {71} That we should be saved from our enemies, and from the hand of all that hate us; {72} To perform the mercy promised to our fathers, and to remember his holy covenant; {73} The oath which he sware to our father Abraham, {74} That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, {75} In holiness and righteousness before him, all the days of our life. {76} And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; {77} To give knowledge of salvation unto his people by the remission of their sins, {78} Through the tender mercy of our God; whereby the dayspring from on high hath visited us, {79} To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

Paul testifies the same:

Romans 15:8-12  Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: {9} And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. {10} And again he saith, Rejoice, ye Gentiles, with his people. {11} And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. {12} And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

Jesus said "Abraham rejoiced to see my day." Paul identified the work of Messiah as a "short work":

Romans 9:23-28  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, {24} Even us, whom he hath called, not of the Jews only, but also of the Gentiles? {25} As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. {26} And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. {27} Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: {28} For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

So, it is clear that the fulfillment of the messianic prophecies were realized and totally accomplished in the first century.  Nowhere in the Old Testament prophecies was there ever an indication that there would be two, far- removed phases of one kingdom.  It is no wonder that those who call themselves Jews today look at Christianity with such contempt.  At least those professing Jews recognize that the Old Testament is very clear: the time of Messiah is the time to bring in the fulness of the everlasting kingdom, a time that Paul regarded as a "short work in righteousness."

Now, the problem is that there are passages in the New Testament that teach that something was still to come after the death, resurrection, and ascension of Jesus Christ.  So therefore, does that automatically give us the right to impose a telescopic hermeneutic upon Old Testament Scriptures just because we have difficulty figuring out how Paul could say we are in the kingdom, and yet have not received the kingdom?  Is it possible that the "already-but-not-yet" hermeneutic is a presupposition based upon another literalizing hermeneutic, and so going a false foundation upon another false foundation?  Are we even open to another view that harmonizes the various passages that scholars and creeds have interpreted as two totally different kingdoms and resurrections?

Though I will be brief, here is a short explanation of what I believe should be identified as an "already-and-becoming."

First, I would like to clarify that I am a staunch believer in the five points of the doctrines of grace, by the grace of God.  I am also a strong supralapsarian.  However, preterism is certainly unacceptable to the "orthodox" Christian church. But there are several questions that I feel need to be addressed to the typical reformed view of the passing of the Old Covenant. One of these questions confronts a serious error among many reformers: this error has to do with the timing of the passing of the Old Covenant.  Most reformers when asked when the Old Covenant past away will respond, "at the cross."  Recently, we have been discussing Matthew 5: 17:

Matthew 5:17-18  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. {18} For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

I also am a firm believer in New Covenant theology.  Yet if I maintain that Christ has not fulfilled all Old Testament prophecy, I simply cannot affirm that the law has been fulfilled as well.  If I affirm that heaven and earth are referring to the literal globe and universe, then I certainly cannot affirm that the law has passed.  Jesus said, "one jot or one tittle shall in no wise pass from the law, till all be fulfilled." To say that this was merely referring to be ceremonial aspects of the law or just the moral aspects of the law is absurd.  This passage is so clearly saying that not one jot or tittle would pass until heaven and earth passed away.  The question is, when did it pass away?  As we already mentioned, most reformers believe the Old Covenant passed away at the cross.  This view, however, is irreconcilable with several passages that clearly teach that the Old Covenant had not passed away at the cross.  The first of these is found in 2 Corinthians 3:11:

2 Corinthians 3:11  For if that which is passing away was glorious, much more that which remaineth is glorious.

The  whole context of 2 Corinthians 3 is the contrast between the Old Covenant and New Covenant.  Verse 11 is right in the middle of that contrast and is in an of itself a clear contrast between the two covenants.  The verb "is passing away" escapes the commentaries of most reformed writers.  Paul was teaching in no uncertain terms that the Old Covenant, or ministration of death was in the process of passing away.  Paul did not say the Old Covenant passed away at the cross.  He said that it was in the process of passing away.  Hebrews 8:13 supports this exact same idea:

Hebrews 8:13  In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

In the first sentence, the writer of Hebrews is explaining the thought of the prophet.  I.e. but prophet's analysis of the New Covenant meant that the Old Covenant would be made obsolete.  Then the writer of Hebrews explains what was actually taking place at the time of the writing of his epistle.  Notice again the use of the present tense to describe the actual passing away of the Old Covenant in the first century. The writer says that the Old Covenant was in the process of decaying and waxing old. Even more incredible is the fact that the writer was clearly teaching that even though it was still in the process of passing away, it was ready to vanish away.  Ready cannot be dismissed as a mere time statement of God that is incomprehensible to man.  This statement is so vitally important especially when considering other passages that speak of an imminent event for the first-century church:

Hebrews 10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Hebrews 10:37  For yet a little while, and he that shall come will come, and will not tarry.

Even John Owen recognized the implication of these verses:

“It is not such a day, such a motive, as is always common to all, but only unto those who are in some measure in the same circumstances with them....Wherefore this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the temple, city, and nation of the Jews, which our Saviour had forewarned His disciples of, and which they had in continual expectation”--Commentary on Hebrews

Another passage that teaches the Old Covenant was in the process of passing away is again found in Hebrews:

Hebrews 10:9  Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

Here the writer is declaring that God was taking away (present tense) the Old Covenant so that He would establish the New Covenant.  This implies at least two things: 1) the first covenant was not completely taken away at the writing of the book of Hebrews, which most scholars agree was written sometime between AD 66 and AD 70. 2)  It also implies that the second covenant was not yet completely established.  This is imperative to our understanding of the fullness of the New Covenant.

Under the Old Covenant there was no access into the physical holy of holies, let alone the heavenly holy of holies.  Those in the first century after Pentecost were in the process of being changed into the fullness of the New Covenant.  Under the Old Covenant no man was able to answer the tabernacle and certainly not the holiest of holies:

Leviticus 16:16-17  And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. {17} And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

During the first-century transformation, believers only had the Spirit as a guarantee of their inheritance.  This, however, did not mean that they were already translated into the heavenly temple.  They just were not within the holiest of holies until the first temple was destroyed:

Hebrews 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

They were being brought into the holiest of holies:

Hebrews 6:19-20  Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; {20} Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

The different tenses of the verb  "entering" are very important.  Notice that the present tense is used in verse 19 to describe the status of those first-century believers.  Literally the verse is saying, "which is entering within the veil."  Verse 20 says that Christ already entered ( past tense ) within the veil, but as the Old Covenant was in the process of vanishing away, the first-century believers were being brought into the holy place.  Another example of the present-tense usage for the word entering is found in Hebrews 4:

Hebrews 4:3  For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

Again, the writer of Hebrews says that they which had believe were in the process of entering into that rest.  The question we must ask at this point is, have believers now completely entered that rest or holy place:

Hebrews 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

If we truly believe that the physical temple at Jerusalem has been destroyed, we must believe that all true believers are at last within the holy place.  The verse specifically says that the way into the holiest was not yet made manifest.  Since the destruction of the temple that way has been manifested.  First-century believers were eagerly anticipating this entrance into the holiest of holies:

Hebrews 10:16-22  This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; {17} And their sins and iniquities will I remember no more. {18} Now where remission of these is, there is no more offering for sin. {19} Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And having an high priest over the house of God; {22} Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

The problem many have in identifying the establishment of the New Covenant is when they say that it was fully established at the cross, and that the Old Covenant was completely done away at the cross.  This doctrine ignores the clear Scriptures set forth in 2 Corinthians 3 and the entire book of Hebrews.

We must remember that Jesus spoke of "this age" and "the age to come."  Paul and the writer of Hebrews both taught that first-century believers were in the end of the age:

1 Corinthians 10:11  Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the age are come.
Hebrews 9:26  For then must he often have suffered since the foundation of the world: but now once in the end of the age hath he appeared to put away sin by the sacrifice of himself.

This end was exactly that to which Peter was referring:

1 Peter 4:5-7  Who shall give account to him that is ready to judge the quick and the dead. {6} For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. {7} But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

The apostle John was referring to nothing different when he said:

Revelation 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Revelation 22:10  And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

These statements of imminence are irrefutable. James believed the end, or coming of Christ was imminent as well:

James 5:7-9  Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. {8} Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. {9} Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

Sadly, most have completely disassociated the consummation of the Old Covenant and the return of Jesus Christ. This is precisely why there has been so much confusion over the law and its relevance to the Christian today.  Jesus was utterly clear:

Matthew 5:17-18  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. {18} For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

To prove that the heaven and earth are referring to the Old Covenant, all one must do is examine two passages:

Matthew 24:34-35  Verily I say unto you, This generation shall not pass, till all these things be fulfilled. {35} Heaven and earth shall pass away, but my words shall not pass away.

Hebrews 12:18-28  For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, {19} And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: {20} (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: {21} And so terrible was the sight, that Moses said, I exceedingly fear and quake:) {22} But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, {23} To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {24} And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. {25} See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: {26} Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. {27} And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. {28} Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

The context of this passage is manifestly emphasizing the contrast between the two covenants.  However, because the Old Covenant was in the process of vanishing away, the writer of Hebrews could say would certainty that the old heavens and old earth were in the process of being shaken (present tense vs 27), and that the New Covenant kingdom was in the process of being received (present tense vs. 28).

Just a final note: in case you are wondering how we can conclude that the old heaven and earth refer to the Old Covenant, here are some passages:

Deuteronomy 31:26  Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.
Deuteronomy 4:26  I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.

Most interpreters believe that 2 Peter 3 is referring to the dissolution of the physical elements. Even John Owen recognized that this could not be the case:

http://www.eschatology.com/owen2peter.html

Beyond this, the word elements never is used to refer to anything but the elements of the law:

Galatians 4:3  Even so we, when we were children, were in bondage under the elements of the world:

The word world here is clearly referring to be Jewish system:

Galatians 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
Colossians 2:8  Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments (elements) of the world, and not after Christ.
Colossians 2:16  Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
Colossians 2:20  Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
Hebrews 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

In each of these passages elements is inextricably related to the law.  Based upon an analysis of the words heaven and earth it must be included that 2 Peter 3 is referring to dissolution of the Jewish system, which is precisely why Peter admonished the first-century believers to look eagerly for the coming day of God.  The same consummation of the New Covenant kingdom is that which is addressed in Revelation 21:

Revelation 21:1  And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

This is referring to the breaking down of the middle wall of partition between Jews and Gentiles.  Under the New Covenant there is no division between Jew and Gentile.  "Sea" refers many times to the Gentiles. Here is just one example:

Isaiah 60:5  Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

The whole context of Isaiah 60 speaks of the Gentiles coming to the salvation that had come to the Jews.  Ephesians is very clear on this:

Ephesians 2:12-17  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: {13} But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. {14} For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; {15} Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; {16} And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: {17} And came and preached peace to you which were afar off, and to them that were nigh.

Also in Revelation:

Revelation 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Compare:

2 Corinthians 6:16  And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

Revelation 21:4-5  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. {5} And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

Compare:

Isaiah 53:4  Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

2 Corinthians 5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Revelation 21:6  And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

Compare:

Zechariah 13:1  In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

Revelation 21:7  He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

Compare:

John 1:12  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Romans 8:14  For as many as are led by the Spirit of God, they are the sons of God.

Revelation 21:10  And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God,

Compare:

Hebrews 12:22  But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
Galatians 4:21-30  Tell me, ye that desire to be under the law, do ye not hear the law? {22} For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. {23} But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. {25} For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. {26} But Jerusalem which is above is free, which is the mother of us all. {27} For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. {28} Now we, brethren, as Isaac was, are the children of promise. {29} But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. {30} Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 5:1  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Revelation 21:11  Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

Compare:

1 Peter 2:4-5  To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, {5} Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

Revelation 21:14  And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

Compare:

Ephesians 2:20  And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

From the context which speaks of access into the holiest of holies:

Ephesians 2:17-22  And came and preached peace to you which were afar off, and to them that were nigh. {18} For through him we both have access by one Spirit unto the Father. {19} Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; {20} And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; {21} In whom all the building fitly framed together groweth unto an holy temple in the Lord: {22} In whom ye also are builded together for an habitation of God through the Spirit.

Fred Zaspel wrote:

One more item.  Jesus said in Mat.24:26, "If they say to you, 'Look, He is in the desert!' do not go out, or 'Look, He is in the inner rooms!' do not believe it."  In verse 27 He explains why -- because when He comes it will be so evident no one will miss it.

Ironically, it does seem to me that the preterist is taking the very position Jesus warns against.  "Really, He did come!  Yes He did!" All the while Jesus tells us to relax -- when He comes, you'll know it.

[To which I respond]:

He did come and I do know it:

Luke 17:20-21  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: {21} Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
Revelation 22:20  He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

The apostle John and the first-century church were not disappointed or mistaken.

This is all for now.  I hope you were edified.

For the kingdom and glory of Christ,

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