The Epistle to the Hebrews was written by the eternal Spirit for the whole Church of God in all ages. It shows us on what footing we are to stand before God as sinners; and in what way we are to draw near as worshippers. (The Rent Veil)

 

Preterist Idealism Study Archive AD70 Storyline Fundamentally Different from Historical Christianity's | The Lord Jesus Christ : Telos and Eschaton | Jerusalem as the Heart | Israel's History a Type - From Beginning to Very End | Not HyP: Matthew 10:23 | Matthew 16:27-28 | Matthew 26:64 Introduction to a Hybrid of Preterism and Idealism | DuBois: My Thoughts and Understanding of Preterist Idealism | The Covenants, The Jerusalems, The Flesh and The Spirit | Jerusalem as the Heart | Historical-Typological Method of Giblin History as Parable

There are various types of "Hybrid Preterism".. the term doesn't mean to imply that the hybrid view of this website (which is very idealistic in its focus on spiritual realities now) is the ONLY hybrid view.  I know of many Hybrid Preterists who are following down similar paths of discovery.

"we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself." John Calvin, Hebrews 12:27

According to an Idealist perspective, all external events recorded in the Word of God are loaded with great significance.   The way to unlock much of the deep meaning contained in the historical works of Jesus Christ is to see all of them as natural symbols pointing to spiritual realities.  

The city of Jerusalem, in particular, is given great significance as representing the heavenly body of Christ and all its members.   Historical Christians have long recognized, for instance, that the fall of Jerusalem was given as a warning against hard heartedness.   Preterists likewise recognize much of the same imagery, yet often stop short of seeing how the revelation of things past is given personally for the betterment of our lives today.  

As an exercise in recognizing the proper usage of the historical workings of the Lord, consider how the name "Jerusalem" is utilized as a picture of our human condition and the state of our hearts.

1. Jerusalem is where the Lord dwells.

• In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD. (Ps 116:19) 

• "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee." (Isa 12:6)

Seeing the descent of the new on earth as being the coming of the Lord's kingdom to His people can greatly benefit our spiritual lives.  Jesus' declaration that "the kingdom is within," coupled with Paul's identification of the "Jerusalem which is above" coming to our innermost place is the key to unlocking this mystery.

Therefore, we can see the usage of Jerusalem's history as reflecting one's heart condition. 

• JERUSALEM'S REJOICING - LIFE IN CHRIST

• JERUSALEM'S DESOLATION - LIFE OUTSIDE OF CHRIST

In the prophet Zephaniah, we are shown these "two Jerusalems".  The rejoicing Jerusalem surely reflects the blessedness of those who are in Christ:

• In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. (Zeph 3:17-18)

Conversely, we have Jerusalem presented as a picture of those hard hearted opponents of Christ:

• For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this is the city to be visited; she is wholly oppression in the midst of her. (Jer 6:6)

The New Testament likewise abounds with references of Jerusalem that are clearly -- for those willing to see -- to be taken in a personal sense regarding the presence of the Lord and His kingdom within His people.

THE TRIUMPHAL ENTRY EVIDENCE OF PERSONAL APPLICATION

When considering the identification of the New Jerusalem with the "new man" in the New Testament, let us notice particularly the "triumphal entry" of Jesus into Jerusalem.  

• As he was approaching the gates of the city, the throng of people were rejoicing.  They laid down their garments (redemption imagery), and cried out "Blessed is he that cometh in the name of the Lord; Hosanna in the highest" (v.9)   In the account given in Mark 11, the declaration is given: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest."   It seems to me that this passage should be understood as being directly connected to other revelations of the internal kingdom of Christ: "Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Lu 17:21)

Making reference to the exact same language (and event) as those multitudes who were outside of Jerusalem, Jesus gives us a view of those who will not have him.    In speaking to the natural-minded religious leaders of his day, Christ declared to them, "For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord" (Matt. 23:39).  In other words, until Jesus comes to them for salvation, and makes His abode with them, they would not see me again.   This direct connection between Christ's historical triumphal entry, and the ultimate meaning in his spiritual entry serves as the backdrop for the remainder of this study.

THE ETERNAL AS THE TRUE SUBSTANCE OF THE BIBLE

The triumphal entry of Jesus Christ is just one example of unlocking the power of the Bible's Jerusalem imagery by seeing it as a revealed finally in our personal lives.   Throughout scripture we find multitudes of similar references, such as Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.  (Ps 24:7).. or in the case of Wisdom, She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words (Pr 1:21).  Likewise, the new Jerusalem is revealed as being the new heart and mind of Christ given by God to reside within his people:

• "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 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. " (Revelation 21:2-3)

If we choose to build upon this concept, we can see how this reality hits home for every single person born again in Jesus Christ.  Continuing on with the description of the New Jerusalem, we can meditate upon His  work in our lives:  

• And he that sat upon the throne said, Behold, I make all things new.  (Rev. 21:5) 

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

There are so many ways that a more spiritual point of view will help us in our walk with the Lord today, if we resist the urge to externalize the Bible.  Making the Scripture about "then" (be it future or past) puts much distance between us and the message of the Holy Spirit for today.   If we assume it to refer to external, and distant historical events instead of internal, present spiritual realities in Christ, our expectations will be greatly diminished.  

If we can perceive that the Spirit is speaking to the churches even today, and that all of the Bible's imagery is given to us for a purpose, not only will our comprehension of the Word be increased, but our personal relationships will flourish.  It may be taken as a fundamental rule that whatsoever is revealed in the entirety of Scripture, and in the entire history of Israel after the flesh, is given to point to the eternal spiritual realities of our "world without end" in 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: 17 Which are a shadow of things to come; but the body is of Christ.

• Ga 3:24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.  But after that faith is come, we are no longer under a schoolmaster.

• Hebrews 8:2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.  5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

• Hebrews 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year  continually make the comers thereunto perfect.

INTENT OF THE HOLY SPIRIT AUTHOR - WHO IS THE TRUE AUDIENCE ?

When approaching Scripture we often try to get into the mind of the original writer, in order to help settle on the proper interpretation.  However, this can only take us so far in the ultimate understanding of the Word.  Though many think of inspiration as the Spirit telling the author what to write about concerning his day and what is revealed spiritually therein, I believe a broader understanding will be helpful.  

Spiritual inspiration operates in a transcendent sense, existing beyond the intent arising from the writer's soul alone.   We know that this is true, particularly with Messianic prophecies which used historical accounts of the prophets' days to bespeak realities in Jesus Christ (cf. Isa. 7:14 "a virgin shall conceive").  The Psalms of David are filled with spiritual inspiration beyond the writers' intent -- even placing what would become key prophecies of Christ's passion within the words of the author regarding his day.

Though there is a tendency to limit this internal conversation by saying "The Bible was written for us, but not to us."  This is assuming that the Word of God is simply that which was written to the original recipients.  Getting into the mind and intent of the original writer only reveals the contemporary scenarios contemplated by the author, whereas getting into the mind and intent of the Spirit can reveal transcendent spiritual realities which apply directly to every believer.  

Many do not like the idea of greater revelation beyond what the original author intended.  Professor Jowett represents that lot well with this: "First, it may be laid down that Scripture has one meaning, - the meaning which it had to the mind of the prophet or evangelist who first uttered or wrote to the hearers or readers who first received it.  Scripture, like other books, has one meaning, which is to be gathered from itself, without reference to the adaptations of fathers or divines, and without regard to a priori notions about its nature and origin.  The office of the interpreter is not to add another [interpretation], but to recover the original one : the meaning, that is, of the words as they struck on the ears or flashed before the eyes of those who first heard and read them.' (Essay on the Interpretation of Scripture, § i. 3, 4.)

Though it is certainly safer to approach Scripture like we do all other books, this method ignores the most important part of the Bible : its office as the Word of God Himself.    The Spirit has a tendency to blow the lid off of our time based, man-centered constraints.   In reference to uninspired literature, we may be able to "nail down" the intent of the author to declare the meaning of the passage in question, but with the Bible it is not so.   The reason for this is that the historical penman is not the one who determines the meaning of what he has written.   Put another way, the True Word is the Living Word, and not the written word.  Though some would fashion the biblical writings (the original autographs?) as the "written word of God" it will be helpful to remember that the Logos is truly the "Living Word of God".

• Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

• 1Co 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

• 1Jo 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

• Heb 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

• 1Pe 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

• 2Pe 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts

• 1Jo 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

• Re 19:13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

There are many cases in the Bible where a writer penned something not knowing its full meaning.  One of the most dramatic is Daniel, who was flabbergasted and completely stumped by what he wrote... even preserving this fact in the form of an angelic dialogue (Daniel 12).    The Old Testament prophets, though writing about something that had one meaning in their minds, turn out to have actually been used to transmit a greater idea (Hos 11:1 / Matt 2:15; Isa 7:14, etc)   Though some would argue that later writers abused the earlier texts by inserting their later ideas into older texts, it seems more fitting to declare that the same Spirit which inspired the later text served as the interpreter of the earlier.  Looking again at the passage in Hebrews 10:1-15 will bring this point into clearer focus:

• Hebrews 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.  10:15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 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;

J. Nelson Kraybill, writing in Christianity Today (10/25/99), seems to have captured this concept well regarding the Apocalypse of John:  "Because Revelation is poetry and metaphor, it is inappropriate to "nail down" a precise meaning for every image. It is possible, though, to discern overall contours of what the book meant to the first readers. Then we listen to what the Spirit is saying to the church today through the same images."

THE SPIRITUAL IS THE ULTIMATE FOCUS OF EVERY FULFILLED PROPHECY,
 AS WITNESSED IN THE FULFILLED "LAND PROMISES"

It is certainly a less preterist and more idealist point of view to focus on the eternal realm for the ultimate intent of prophecy (seeing that which was fulfilled naturally as  being a shadow of spiritual things in Christ).   However, seeing the historical fulfillments themselves is  very important so that we may comprehend the revelatory role of those models.  For instance, though God's people were promised a great number of external things -- that were fulfilled externally to the letter, Josh. 21:41-45 -- they still all ultimately spoke of Christ and His much greater spiritual glories (II Cor 1:20).  We must recognize that, at all times, Jesus Christ is the context!  Therefore, looking at the Bible from a hybrid type of Preterism which modifies the Idealist view, we can see the revelation of spiritual things in the rest of the Bible and History.

Looking closer at the "promised land," we can see how the spiritual intent was revealed through fulfilled prophecy in Israel's day.  Though there was an appearance in the promises to Abraham of an ultimate fulfillment in reference to the everlasting possession of a particular tract of land in history, we know from New Testament revelation that the intent was regarding spiritual things in Christ.

Though the promise found natural fulfillment in a particular people, it was given to signify the true, greater fulfillment -- with actual participants from all nations, throughout all generations (including ours).

• Gen 18:18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him

In the case of Israel's land promise, the natural application of a greater promise regards the giving of natural things:

• Exodus 6:8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

And the show of this promise was totally fulfilled in its outward, natural show:

• Joshua 21:43 And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.  44 And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. 45 There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass. (cf. Joshua 11.23; Joshua 23.14; 1 Kings 4.21; 1 Kings 8.56)

Though we may be tempted to consider "case closed," the greater revelation of the New Testament shows us that this fulfillment was not the ultimate intent of the promise given to Israel... but was just the natural application of something eternal in Christ:

• Heb 11:9,13, 16 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.  For he looked for a city which hath foundations, whose builder and maker is God.. But now they desire a better country, that is, an heavenly.

Adam Clarke comments on the earlier promises by pointing out that the natural pointed to the spiritual, and was not the substance itself:

"(Genesis 17) Verse 8. Everlasting possession] Here µlw[ olam appears to be used in its accommodated meaning, and signifies the completion of the Divine counsel in reference to a particular period or dispensation. And it is literally true that the Israelites possessed the land of Canaan till the Mosaic dispensation was terminated in the complete introduction of that of the Gospel. But as the spiritual and temporal covenants are both blended together, and the former was pointed out and typified by the latter, hence the word even here may be taken in its own proper meaning, that of ever- during, or eternal; because the spiritual blessings pointed out by the temporal covenant shall have no end. And hence it is immediately added, I will be their God, not for a time, certainly, but for ever and ever."  (Adam Clarke, Genesis 17:8 Comment)

This same principle is true of all visible, historical signs.. such as circumcision (which was a physical sign of spiritual things, Ro 4:11), the resurrection of Christ (which was a physical sign of spiritual things, Mt 12:39) and the fall of Jerusalem (which was also a physical sign of spiritual things).

By taking a closer look at the inheritance prophecies themselves, we can see the direct correlation between them and the gospel.   For instance, Paul refers to the promises to Abraham as actually being a revelation of "the gospel door" into the kingdom.

• Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

Both Ephesians and Revelation reveal the "city with has foundations" as being the body of Christ, the church:

• Hebrews 11:10 For he looked for a city which hath foundations, whose builder and maker is God.

• Ephesians 2:19-22 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.

• Revelation 21:9-10,14 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem  14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

By applying some Berean determination, we can see how the natural promises were always given to reveal spiritual realities... and how Jesus Christ is always the context in every single revelation of the Word.    Even so, the fulfillment of the visible, historical signs are very important to "fulfil all righteousness" (as in the case of the visible baptism of Christ Mt 3:15). Or, to use the saying of Paul:

• I Cor 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

In other words, all natural types and shadows, signs and wonders have spiritual -- not mere natural -- substance behind them.

THE EXTERNAL AS THE PROOF OF THE INTERNAL

Though some preterists sometimes say that the Bible doesn't really speak much of heaven or the eternal age, this is quite mistaken.  The ENTIRE BIBLE was given to reveal the Everlasting Age which we have in Christ.  It is only our low vantage point which assumes that God is only revealing natural history in the pages of the Word to speak of historical things.

For the benefit of Preterists, reckoning AD70 as the outward show of the greater inward things is a fundamental approach that can lead to many other areas of comprehension and internal worship.   Just as David saw past his natural age into the eternal Messianic Age of Christ, we are called to get beyond the events that happened to an Oriental people of a particular generation 2,000 years ago.. and see how the external fulfillment of prophecy in that day points to the lives of all those in the Body of Christ, showing (among other things) how the Lord gloriously interacts with us today.   Put another way, What happened then was the external proof of what happens internally today.   

John Calvin used this approach when commenting on Hebrews 12:27, equating the shaking which Preterists use to point to historical events to be referring rather to internal events in Christ: "we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself."  Utilizing this internalizing approach of Calvin, we can quickly see the external kingdom as a picture of the "kingdom within" ("Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.").

Focusing more closely on the true significance of prophecy, we can see earthly Jerusalem itself as a "historical picture" of greater spiritual realities within believers.   This should be no real stretch, as we are told outright numerous times that there is an earthly Jerusalem and a heavenly Jerusalem.  The outward and visible is not the true, but is only the shadow or copy of the true.   This manner of typology is consistent throughout the Biblical era, and this is explained in Galatians in reference to how the Law and the elements of the Mosaic administration were only "schoolmasters to lead to Christ".

"In chapter four of the letter to the Galatians, Paul equates both views of Jerusalem with heart conditions: liberty vs. bondage of the soul.  By doing so, he has beautifully illuminated the distinctions between the inward states of those with and without Jesus Christ.   This messianic meaning, he declares, was the intended context of that historical "allegory."  And lest we try to externalize Paul's intent in Galatians 4, seeking to remove its meaning from our inward transition from darkness to light, earlier in the chapter he gives a clear indication of context:   And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.  With such overt references, its a wonder that anyone could fail to see how the Spirit is likewise fully speaking to us today through the historical "allegory" of the fall of the old Jerusalem!  Surely, preconceived notions afflict preterists just like they do futurists."

Part of the problem is approaching this generations of Israel's history differently.   If you look closely at the full preterist approach you can see how the method that is used to discern the meaning behind every earlier historical event in Israel's history is completely abandoned for a new one with which to explain the final historical events.  The approach we take at the first generation of the Mosaic era -- using the Exodus and imagery associated with the touch of God upon the pinnacle of Sinai -- is precisely the same approach that we should make towards the final generation of the Mosaic era -- with the touch of God upon the pinnacle of Herod's Temple in AD70.

It is my working assumption, then, that the first century of believers were players in a supremely important generation -- but one which is held up as a pattern of all generations in Christ's Messianic Age.

THE HEART AS JERUSALEM

Consider, for instance, how the heart of mankind is pictured by Jerusalem throughout the Bible.  The Old Testament is filled with personifications of Israel and Jerusalem, making reference to the "heart" and the thoughts and intents of the nation:

• "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?" Jeremiah 4:14

• "Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.   From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores" Isaiah 1:6

• "At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart."

And in what is perhaps the most blatant connection of all:

OUR HEARTS AND FIRST CENTURY JERUSALEM

Our hearts are very much like the Jerusalem of the first century.  We all have our humble places, and our high places.. and each of us has our powerful (and corrupt in the 'flesh') innermost sanctum which is the source of all sins alike with that of the Jews in their day.    Isn't the usefulness of the "last days" generation profound, regarding our own walk in Christ?  Absolutely!

Though we are called to "lift up our gates so that the king of glory may come in", the fact of the matter is that we too often seal our gates and defend them violently.. just as with external Jerusalem.    We have the walls of our pride that we have sculpted and chiseled as a means of offering protection to our forms of righteousness -- and our defiled "holy of holies" which are similarly idolatrous and administered by self-righteousness and greed. 

We build the powerful and lofty towers of our life in our pride, and we seek to insulate ourselves from anything that we don't like, or that doesn't fit within our own image of righteousness (or our system of theology)  In short, we choose our judgment over the judgment of the Lord.   However, just as in that day, these methods are idolatrous and are doomed to desolation.  We go about seeking to establish our own form of righteousness, and do not submit ourselves to the righteousness of God.

Most blessedly, though, we have a mighty King who has promised to comfort and cleanse His people --- mercifully using His rod and His staff to poke us and yank us back into line as we wander astray.   When Jesus Christ cleansed the temple during His earthly ministry, He was not just foreshadowing the destruction of the temple -  He was ultimately declaring the Lord's authority and intent to cleanse the hearts of His people.

Just as in AD70, and according to passages such as Hebrews 12:25-29, His ministry of reconciliation and sanctification includes Calvin's view of shaking those things in us which we have made, so that those things of His which cannot be shaken may remain. 

It is, in fact, the Lord's promise to come to His people and break down the idolatrous temples so that not one filthy stone remains upon another within their hearts -- this is His merciful lovingkindness, not abandoning us, but separating the wheat from the chaff in our lives and in our hearts.   This is why every generation of Christians must enter the kingdom through persecution -- not just the first generation.   And, dear friend, doesn't your life in Christ manifest this trend of breaking up the fallow ground?

• Hosea 10:12 Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you. 

HEBREWS 12 AND HAGGAI 2

This simple gospel concept is surprisingly distasteful to many Christians who are used to nailing down imagery to the confines of the historical process.    Just as with the "true believers" of the last days of Jerusalem, some will not abandon the walls and gates until they have been destroyed around them.  Before of such teachers and leaders!

Taking a closer look at Hebrews 12, though, we can see that the kingdom that was being given was not a nationalistic one in any external sense whatsoever.  As Christ said, the kingdom is within.   The throne is within, the temple is within.. all aspects of the eternal kingdom are spiritual in nature and internal; therefore, it makes no sense to reckon it in any other natural, external way. 

Clearly, the manifestation of that kingdom is given in external ways, such as the fall of Jerusalem in AD70 or "you shall know a tree by its fruits."  The only people I can think of that may disagree with the spiritual nature of the kingdom today are Theonomists.

If, therefore, Hebrews 12:25-29 is not talking about an external kingdom but an internal one, then why wouldn't it be talking about heart-reformation in Christ?  The passage is actually quoting Haggai 2, which seems very much to me to be talking about the Spirit's internal work of refining:

• Haggai 2:4 Yet now be strong, O Zerubbabel, declares the Lord. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the Lord. Work, for I am with you, declares the Lord of hosts, 5 according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not. 6 For thus says the Lord of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. 7 And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the Lord of hosts. 8 The silver is mine, and the gold is mine, declares the Lord of hosts. 9 The latter glory of this house shall be greater than the former, says the Lord of hosts. And in this place I will give peace, declares the Lord of hosts.

Notice that the very verse prior says "My Spirit remains in your midst."  The Holy Spirit is witnessing here that He is at work in us now, and this is the show of the indwelling kingdom, in my opinion.  You cannot separate the indwelling spirit and that kingdom which is sown within:

• Joh 3:5  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

Again, though many full preterists don't believe that the Bible talks much about the "age to come" because of the narrowing tendencies of seeing application being limited to "before AD70," nothing could be further from the truth.   Everything is pointing to the eternal kingdom of the Lord which is given to us as we pass from glory to glory, and His subsequent work in the hearts of His people -- JESUS CHRIST, AND HIS ETERNAL BODY,  IS THE CONTEXT OF THE ENTIRE BIBLE.   It is our hermeneutic that is lacking, not the Scripture. 

• Haggai 1:13 Then Haggai, the messenger of the Lord, spoke to the people with the Lord's message, I am with you, declares the Lord.
  

THE HEART AS THE SOIL AND THE FIELD OF THE KINGDOM

If we will broaden our understanding of the applicability of the Word to our walk today -- not being blinded by the shadows -- then I believe our spiritual lives will really grow as we truly begin to see how our hearts are the field into which is planted the kingdom we receive.  That the kingdom is internal and spiritual can be seen from the passages which speak of it being "within" those in Christ... and also by those which focus on the inward parts of mankind:

• Ro 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit,
  
  and the opposite is true as well:
   

• 2 Co 3:15  But even unto this day, when Moses is read, the vail is upon their heart.

And even unto this day, I might add, if they are not in Christ.

Jesus said that the kingdom of God had already come and that it was going to keep on growing in "the soil" (heart of man - faith as a mustard seed), as the grain of a mustard seed.   Though the kingdom comes in its fullness, and we are moved from old glory to new glory, this planting contains a built in refining process which burns up works of unrighteousness.

Put another way, though the kingdom FULLY arrives, its abundance and harvest within us has no end (Isa. 9:7).   It is taking that which is seen as the outward show of the process which is at work within God's people's "hearts":

• Matt 13:31  Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:   Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33  Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Though revealed externally in AD70, that complete body didn't come to you or me in AD70.  It came to me, for instance, in 1979.   That eternal, complete kingdom keeps coming to people as they are "born from above" and receive the kingdom or parousia/presence of Christ, as pictured by the entrance of Christ into the Jerusalem which is below:

• Mr 11:10  Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

• Ps 24:7  Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

• Re 3:20  Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

This eternal kingdom is something that reveals itself in the process of time, as people from each generation have that seed planted in the soil of their heart, and they are quickened by that same presence of Christ. 

As we tweak our understanding of the fall of Apostate Israel as its relates to the perfection of True Israel, and see that AD70 was not the fall of Jerusalem but the cleansing of Jerusalem, we can see how His lovingkindness administers the exact same justice in us, so that we can walk in the Spirit agreed, not putting our trust in the flesh. 

So, then, perceiving the fall of external Jerusalem as a "historical picture"  from more of an idealistically spiritual sense, we see how Hebrews 12:25-29 is not ultimately about AD70 as typical full preterism teaches -- but that the events surrounding the fall of Jerusalem in AD70 -- in fulfillment of all things written by the prophets -- signify those greater things of the Lord's messianic work in His Body throughout all generations.   The brightness of His Parousia comes to all His people to destroy the works of sin, death, the devil, and the law of self-righteousness within our hearts.

I think that if we neglect this deeper, internal witness of the Holy Spirit within ourselves, then we are liable to find ourselves besieged by our fleshly motives and forms of self-righteousness.  Conversely, if we are willing to look deep within the most hidden resources of our capital, then we may find the hiding places of our pesky rebelliousness, and throw it outside the gates for the betterment of our lives, and those of our families.  Don't think this is possible?  Give it a try!   After all, if the Spirit is indeed speaking to each of us as suggested, and is indeed using the circumstances of the fall of Jerusalem as an instructional tool, then we will find ourselves already equipped to speak the same language as He who would gather us into safety as a hen gathers her chicks.

Going back to where we started at the beginning, at the triumphal entry of Jesus into Jerusalem, consider how the event truly finds fulfillment in the light of the internal work of Christ in your own life.  Isaiah 62, from which Matt. 21:5 is quoted in fulfillment, frames the true work of Christ within his people :

• "Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.   And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken."

Tying this all together with the biblical imagery of Christ ruling from the midst of his people, and His purifying work within, are references that are generally accepted by all as applying personally.   Here, from Psalm 46, is but one of many examples:

• "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.  There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. "

Anyway, this is just one example of how applying a higher perspective to prophecy can bless us immensely.  Feel free to take this approach and meditate on your life's past and how the Lord has been mercifully stripping away those earthly things in you so that your ultimate spiritual nature can be revealed in all its glory.

mercy and truth,
todd

Hebrews 12:25-29    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.    Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:   For our God is a consuming fire"

WHAT OTHERS HAVE SAID ON THIS SUBJECT

Saint Peter Damian (1998)
"For of what benefit is chastity of the body, of what benefit is chastisement or affliction of the flesh, if purity and cleanness be wanting? "Blessed," indeed, "are the pure in heart, for they shall see God." And so Jeremiah, using Jerusalem as a type, says to the soul that thinks harmful thoughts, "Wash your heart of malice, Jerusalem, so that you may become saved; how long will harmful thoughts remain in you?" (Letters: 91-120)

John Kitto
"The fourteenth chapter opens with a new scene, and commences a fresh series of emblems aud allegories. The apostle says, " and I looked, and lo! a Lamb stood upon the mount Zion." Griesbach, Lachmann, and Bloomfield have here " the Lamb," which is certainly a better reading; seeing the Lamb here mentioned is obviously the same as that which had been previously described, and which has been shewn to be a type of the human nature of Christ, viewed as distinct from his divine nature. The translation " stood" scarcely conveys accurately the sense here implied, for the verb is in the perfect participle, so leading to the inference that the action has been continued for some time past. The Lamb does not now for the first time stand upon the mount Zion, but has been long standing there, although the attention of the apostle is now for the first time called to this particular fact.

Seeing the Lamb is to be understood in an allegorical or metaphorical sense, it would be an obvious incongruity to take "the mount Zion" in a literal sense as referring to the hill of that name upon which the temple of Jerusalem stood; and this the more especially as we are, in other parts of Scripture, taught to regard the mount Zion of Jerusalem as a type or allegory.

The metaphysical meaning of this type is partly unfolded in Hebrews xii. 18—22, "For ye are not come unto the mount, that might be touched, and that burned with fire; but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem." Here it is evident that the apostle places mount Sinai and mount Zion in contradistinction to each other—the former as representing the Mosaic, the latter the Christian dispensation. This explanation of the allegory is still further developed in Gal. iv. 22—26, " for it is written, that Abraham had two sons, the one by a bond-maid, the other by a free woman; but he of the bond-woman was born after the flesh, but he of the free woman by promise; which things arc an allegory ; for these are the two covenants, the one from mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children; but Jerusalem which is above is free, which is the mother of us all." From this passage it is evident that mount Sinai is regarded as a type of the covenant of the law which was promulgated from its summit, but that mount Zion and the heavenly Jerusalem are typical of the covenaut of grace, and the scheme of salvation by Jesus Christ." (Journal of sacred literature, Volume 14, p. 21,22)

Peter Leithart
"[T]ropologically, the history of Jerusalem can be understood as a model for the history of the soul (secundum tropologiam).  Just as David conquered Jerusalem and set up the Lord's throne there, so Jesus, His Son, conquers the inner city of the sinner and consecrates him as a saint, a holy one." (Ascent to Love, pp. 22)

Date: 11 Nov 2006
Time: 15:39:31

Comments:

Todd, I think you have here, a fairly good answer to the question; 'What now?', but remember that John Calvin himself was a futurist and believed that Christ had yet to come and establish His Kingdom!

your brother in Christ,
Charles Shank

Scripture Interprets Scripture Part 1: The Covenants, The Jerusalems, The Flesh and The Spirit.
Nathan DuBois

Under this line of thought, where we discuss scripture interpreting scripture, I want to post a few parallels. I will change up the topics as time goes on.

Consider the overwhelming parallel between these two chapters.

In Galatians 4:
Slave Woman = Old Jerusalem from Below = old covenant
Free Woman = Jerusalem from above (new covenant)

In Romans 7-8:
Slave to sin (flesh) = law of sin and death = old covenant
Slave to righteousness = In Christ = new covenant

Galatians 4:21 Tell me, you who want to be under the law, are you not aware of what the law says? 22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 23 His son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise. 24 These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. 25 Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. 26 But the Jerusalem that is above is free, and she is our mother. 27 For it is written: "Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains; because more are the children of the desolate woman than of her who has a husband." 28 Now you, brothers, like Isaac, are children of promise. 29 At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now. 30 But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son." 31 Therefore, brothers, we are not children of the slave woman, but of the free woman.

Romans 7:14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For what I do is not the good I want to do; no, the evil I do not want to do--this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. 21 So I find this law at work: When I want to do good, evil is right there with me. 22 For in my inner being I delight in God's law; 23 but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. 24 What a wretched man I am! Who will rescue me from this body of death? 25 Thanks be to God--through Jesus Christ our Lord! So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to the law of sin.

Rom 8:1 Therefore, there is now no condemnation for those who are in Christ Jesus, 2 because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. 3 For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, 4 in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. 5 Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6 The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; 7 the sinful mind is hostile to God. It does not submit to God's law, nor can it do so. 8 Those controlled by the sinful nature cannot please God. 9 You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. 10 But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. 11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you. 12 Therefore, brothers, we have an obligation--but it is not to the sinful nature, to live according to it. 13 For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, 14 because those who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father." 16 The Spirit himself testifies with our spirit that we are God's children.

Is it possible that the Jerusalem below was only there to represent the flesh and the magnification of the external?

Notice...
Galatians 4:30 But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son." 31 Therefore, brothers, we are not children of the slave woman, but of the free woman.

And Romans 8: 14 because those who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father." 16 The Spirit himself testifies with our spirit that we are God's children.

Since most preterists agree that the kingdom is within and written on the heart and that the Spirit brought us to life and into an eternal covenant (the new covenant on the heart), then isn't the description of the Jerusalem from above warranted and accurate as a portrayal of our heart in Christ vs. the Jerusalem from below as our heart under the law?

God Bless
Nate

Date: 24 Feb 2007
Time: 19:33:11

Comments:Where do I start? I found your web site and what a find indeed....full of material that gives a scholastic foundation to eschatology. I turned away from futuristic thought years ago. It didn't have the ring of truth to me. Preterism captivates my attention but the extreme forms can and will lead to a quiet despondency and indifference if not checked. Your presentation of Jerusalem as an image of the heart brought me a deep sense of God's presence with me. I wept as I read your presentation leading up to Psalm 46 and applied it to my sometimes tumultuous life situation. Thank you my friend. I haven't sensed the beginning of a reformation of my heart quite like this for sometime. The words of Isaiah " Comfort ye, comfort ye my people" does indeed speak to me unlike it ever has before.

Date: 21 May 2007
Time: 20:14:02

Comments2:

May 21, 2007
This seems to me safe, reasonable, foundational material. I quickly agree with the majority on a first reading. In fact, nothing jumps out as error. I will follow with more detailed comments.

Jim Adams - In memory of Benjamin David Olsen

Date: 02 Feb 2009
Time: 20:32:37

Your Comments:

This is deep, and more than just physical, My heart was touched. I have already begun to see these things, as I do my own studies in His word. Thank you for your concern for the souls of others.

Patricia

Date: 24 Aug 2010
Time: 12:39:59

Your Comments:

Todd,
You made a number of good statements in this article. This I believe expresses the nut shell.

It is my working assumption, then, that the first century of believers were players in a supremely important generation -- but one which is held up as a pattern of all generations in Christ's Messianic Age.
......................................

I never defined myself as a preterist,although I firmly believe that the fulfillment of prophetic fulfillment concerning the old testament as concerning judgment,resurrection etc. are past. The acknowledgment of new testament blessings and kingdom expansion is ignored. I believe that Genesis 1 prophetically embraces all of these aspects and rests into an open ended Sabbath that never ends. The old and new testaments are both rich in instruction and and in meaning for today. You are right. The word is not just a historical (I am paraphrasing) narrative but it is spiritual life for us today.
Francis Febus www.fulfilledprophecy.net