Why Partial Preterism Falls Short: A Call for Consistency

Why Partial Preterism Falls Short: A Call for Consistency

Partial preterists attempt to walk a tightrope between two worlds. They rightly see the fall of Jerusalem in 70 AD as climactic and prophetic—but then stop short of applying that same framework to key eschatological texts. In doing so, they force a trichotomy where Scripture consistently gives us a dichotomy: Old Covenant vs. New Covenant; death in Adam vs. life in Christ; flesh vs. Spirit; heaven and earth passing away vs. heaven and earth being made new.

Let’s walk through the core inconsistencies of partial preterism, and why a covenantal, consistent interpretation better fits the biblical narrative.

 1. Heaven and Earth is Covenantal, Not Cosmological

Partial preterists sometimes cling to Matthew 5:18—"until heaven and earth pass away"—as justification that the Law must still have some lingering authority. But if read literally, we would remain under Torah. That interpretation ignores the clear covenantal language throughout Scripture.

In the Old Testament, “heaven and earth” can refer to the covenantal world of Israel (Isaiah 51:15–16). When Peter speaks of a “new heavens and new earth” (2 Peter 3:13; cf. 1 Peter 1:3–5), he is not forecasting the destruction of the planet, but describing the new covenant world inaugurated through Christ. We are in it now (1 Peter 2:9–10).

 2. No One Went to Heaven BEFORE (John 3:13) or AFTER (Acts 1:9) the Crucifixion until 70AD 

Christ was the first to ascend into heaven (John 3:13). This excludes Enoch and Elijah.  Enoch may have been taken to a protected region—possibly the Garden of Eden itself—to die unobserved, preserved from the flood judgment to come or escape the persecution of Lamech. Elijah, likewise, was taken to another assignment because later he delivers a letter to King Jehoram in 2 Chronicles 21:12.

When Jesus ascended in Acts 1:9, He went alone. The saints of Matthew 27 only appeared in Jerusalem—not Heaven—and served as firstfruits, not a full harvest. David remained in the grave (Acts 2:29), and Stephen “fell asleep” (Acts 7:60), a euphemism used identically in 1 Thessalonians 4-being asleep. There is no indication his spirit left for Heaven. “Receive my spirit” simply means returning the life-force to God—the Giver—not describing a disembodied journey.

As you can see, to "give up the ghost/ receive my spirit" is the same idea translated differently. Unfortunately, due to translator bias or whatever reason, Acts 7:59 doesn't have any translation of Stephen "giving up the ghost."Jesus didn't go up to Heaven after he died. His soul didn't separate from his body. When Jesus went to Heaven, both body and soul went together. 

For God to receive one's spirit is to take back their life essence (breath). It doesn't mean someone is departing to Heaven. It's a declaration of ownership where the breath goes, the soul will eventually follow-the 70AD parousia.

Matthew 27:50

King James Version

50 Jesus, when he had cried again with a loud voice,👉 yielded up the ghost👈.

Matthew 27:50

English Standard Version

50 And Jesus cried out again with a loud voice and 👉yielded up his spirit👈.

Luke 23:46

King James Version

46 And when Jesus had cried with a loud voice, he said,👉 Father, into thy hands I commend my spirit👈: and having said thus,👉 he gave up the ghost.👈

Acts 7:59

English Standard Version

59 And as they were stoning Stephen, he called out, “Lord Jesus, 👉receive my spirit👈.”

3. Flesh and Blood vs. Spirit: Two Identities

“Flesh and blood cannot inherit the kingdom of God” (1 Cor. 15:50). This is identity under the Old Covenant. Paul’s language reflects a contrast between life in Adam (flesh) and life in Christ (Spirit). Consider Matthew 16:17, John 1:13, Galatians 1:16, and Ephesians 6:12—“flesh and blood” is shorthand for the old, powerless way of being.

Matthew 16:17 "Jesus answered and said to him, ‘Blessed are you, Simon Bar-Jonah, for 👉FLESH AND BLOOD👈 has not revealed this to you, but My Father who is in heaven.’" 

John 1:13 "...who were born, not of 👉BLOOD, nor of the will of the FLESH👈, nor of the will of man, but of God." 

Galatians 1:16 "to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with 👉FLESH AND BLOOD..." 👈

Ephesians 6:12 "For we do not wrestle against 👉FLESH AND BLOOD👈, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." 

1 Corinthians 15:50 "Now this I say, brethren, that 👉FLESH AND BLOOD👈 cannot inherit the kingdom of God; nor does corruption inherit incorruption." 

Hebrews 2:14 "Since therefore the children share in 👉FLESH AND BLOOD👈 , he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,"

4. No More Tears = End of Persecution, Not Suffering

Revelation 21 draws heavily from Isaiah 65. There, “no more weeping” is used in the context of Israel’s return from Babylon—not the removal of all pain. The tears wiped away in Revelation are tied to the persecution and mourning of the saints under the old, oppressive system. The New Covenant removes the cause of suffering—not all suffering universally.

Revelation 21 says no more crying, yet there is physical death on the New Earth in Isaiah 65:19-25. 

NOTE: How can someone die and not cry especially if you have a glorified body per 1 Corinthians 15:35-58? That is problematic. Therefore, this is not about a utopia. You cannot take this too literal. Death still exists in the New Earth.

Isaiah 30:19-26-Context: God will destroy his people's enemies.

Psalm 137:1-Context: This can be applied to Revelation, where God's people will not cry anymore due to the Whore of Babylon persecuting them.

 5. Hebrews' Promises are Spiritual—So Is the Resurrection

Hebrews makes a clear point: the BETTER covenant brings better SPIRITUAL realities:

Heb. 7:22– Better covenant (spiritual identity, not lineage).

Heb. 8:6– Better promises (spiritual blessings).

Heb. 10:34– Better possession (an abiding one, not material).

Heb. 11:16– Better country (heavenly, not earthly).

Heb. 11:35– Better resurrection (spiritual, not physical).

Heb. 12:24– Better word (Spirit, not Law).

To make resurrection physical while the rest of the benefits are spiritual is inconsistent with the author's clear contrast between shadow and substance.

6. The Day of Atonement Was Incomplete Without Jesus

At the time of Jesus’ death, the temple lacked several key elements: no ark, no shekinah glory, no completed atonement. Christ, our true High Priest, had to enter *not* a physical Holy of Holies, but the heavenly one (Heb. 9:11–12). He fulfilled the entire Day of Atonement typology by bringing true cleansing and judgment—culminating in 70 AD, when the shadow system was completely dismantled.

The Day of Atonement themes also saturate Revelation—especially in the scapegoat motif, the removal of impurity, and the entrance into a new, pure covenant space.

Rev 1: Jesus as High Priest in the HOLY PLACE/Rev 5 Jesus the Slain Lamb as the sacrifice in the HOLY OF HOLIES OF HEAVEN. Rev1:10-God’s voice like a Trumpet.

Rev 2-3: Covenant Curse-like imagery applied to the 7 Churches

Rev 4: 24 Priest Elders with harps, Cherubim and Seraphim in the HOLY OF HOLIES OF HEAVEN.

Rev 5: A nation of priests singing a new worship song

Rev 6-7: White robes washed in the Blood of Christ

Rev 8: Silence in Heaven (compare to Lk 1:10, Ezk 46:3), Angel with golden censer, altar, and carrying other priestly functions.

Rev 11: Ark of the Covenant needing the blood of Christ on the mercy seat in the HOLY OF HOLIES OF HEAVEN.

Rev 12: Christ purifying the Heavens and Heavenly Temple of Satan and his angels in accordance to Lev 16, Heb 9:22-28- before he performs the DOA ritual.

Rev 15: The Glory of God in the Heavenly Temple (compare Ezk 43:4, 44:2-4)

Rev 19: Jesus' robe dipped in blood. High Priest Warrior King imagery.

Rev 20: Satan and his allies were“ Azazel’ed” out to Hades and ultimately in the Lake of Fire. In Zech 14:5, we see a name variant of Azazel (Azal) applied to the Diaspora.

Bonus: John was placed in Patmos to starve to death (fasting is linked to the DOA).

7. “The End” in Scripture Doesn't Mean the End of the Planet

Ezekiel 7:2-16-Context: Babylon coming to destroy Jerusalem. NOT THE END OF THE WORLD.

 

Ezekiel 21:25-29-Context: Nebuchadnezzar decides to judge between Rabbah of the Ammonites or Judah/Jerusalem. He chooses Judah/ Jerusalem for final judgment-the humbling of the Prince of Judah-Zedekiah. NOT THE END OF THE WORLD.

 

Ezekiel 35:5-Context: The “You” is Edom. The “power of the sword” is Babylon. “Their” is Jerusalem. Final punishment/judgment is NOT THE END OF THE WORLD.

 Daniel 8:17,19, 23, 11:35-Context: Indignation is a general term for wrath/fury-God or man. There is no special eschatological meaning towards the word. See its usage in Deuteronomy 29:28, Joshua 22:20, 2 Kings 3:27, Esther 1:18, and Ecclesiastes 5:17. The “time of the end” here refers to the last days of the Greek Empire and Antiochus Epiphanes IV.

 Daniel 11:40-Context: The “time of the end” here refers to the events of the Battle of Actium near the last days of the Greek Empire. For a deeper study, check out the works of Phillip Mauro.

 Lamentations 4:18-Context: Babylon conquering Jerusalem. NOT THE END OF THE WORLD.

Amos 8:2,10-Context: The end applies to destruction of the Northern Kingdom-Israel. They were destroyed by the Assyrians.

Habakkuk 2:2-3-Context: Babylon conquering Jerusalem. NOT THE END OF THE WORLD.

Therefore passages like Daniel 12:4, 6-7, 9,13; Matthew 24:6,14; 1 Corinthians 15:24;1 Peter 4:7 are the end of kingdoms.

These patterns teach us how biblical prophecy uses “end” language: regionally, covenantally, and in reference to people groups.

8. "Soon" Means Soon—Because God Is Consistent

God used the language of imminence (“soon,” “at hand,” “not delayed”) in the Old Testament and fulfilled those promises within a generation (Babylon, Moab, Egypt, etc.). Why reinterpret “soon” in Revelation to mean thousands of years? That’s inconsistent with both biblical usage and God's character.

Genesis 41:25, 28, 32-Context: This deals with God revealing the famine judgment coming to Egypt and Joseph's response. This was about to happen, not the 2,000+ years.

Ezekiel 30:3-Context: God judges Egypt by using Babylon.

 

Isaiah 13:6-Context: God judges Babylon by using the Medes.

 

Isaiah 13:22-Context: God judges Babylon by using the Medes.

 

Jeremiah 48:16-Context: God judges Moab by using Babylon.

 

Ezekiel 12:25-28-Context: Babylon takes Judah captive in the exile.

 

Hebrews 10:36-38-Context: Habakkuk 2:3-4 is quoted to indicate the “soon-ness” of the 1st Century situation.

 

Habakkuk 2:3-4-Context: Babylon coming to bring judgment on Judah and Jerusalem.

 

Revelation 10:6-Context: If we are going to acknowledge that God brought judgment on Judah, Jerusalem, Egypt, and Moab WITHIN THEIR LIFETIMES as the word “soon” indicates. All those parties seen their respective judgment accounts. Why are we inconsistent when we apply the word “soon” in Revelation? If God is the same, why would he suddenly redefine “soon” to be 2,000+ years? God is not the author of confusion. 

9. The Former Things in Isaiah 42, 65, and Revelation 21 are the Old Covenant System.

The "former things" in Isaiah 42:1–9 refer to the Old Covenant system, which included the Law, temple rituals, and national Israel's identity under the Mosaic framework. God declares that these former things have come to pass, signaling their fulfillment and the arrival of something entirely new—the servant bringing justice to the nations, representing the New Covenant. 

In Isaiah 65, the contrast between the "former things" and the "new heavens and new earth" is a covenantal shift, not a physical or temporal change, showing the replacement of the obsolete Law system with a new creation in Christ. The mourning, weeping, and death that pass away in Isaiah 65:19–20 are covenantal curses tied to the Old Covenant, not literal human experiences ending in history. 

Revelation 21 draws on this prophetic background, declaring that "the former things have passed away," which means the complete dissolution of the Old Covenant world in 70 AD. The New Jerusalem descending from heaven symbolizes the corporate body of the New Covenant people, not a future physical city. Therefore, the “former things” in all three texts consistently refer to the abolished Old Covenant, not simply the temporal realm.

10. Holy Spirit and the Laying of Hands 

In Acts 2:1-47, we see the initial outpouring of the Spirit on the Jews during Pentecost (given Jesus’ Baptism).

 

In Acts 8:4-40, we see Phillip preached and baptized (given Jesus’ Baptism) the Samaritans-Peter and John laid hands to transfer the Holy Spirit. Notice that in Acts 8:18 that ONLY Peter and John (apostles) were offered money by Simon the Magician, not Phillip.

 

In Acts 10:44-48, we see the initial outpouring of the Spirit on the Gentiles (given Jesus’ Baptism).

 

In Acts 19:1-10 (See also Acts18:24-28 for context) - The Israelites were baptized (given John the Baptist’s Baptism) and received no lying of hands up to this point. The Israelites  were then baptized correctly (Jesus’ name) and Paul laid hands to transfer the Holy Spirit. 

NOTE: These are John the Baptist's remaining disciples who needed the new baptism.

Based on the passages above, we can come to the conclusion that ONLY an Apostle can transfer the Holy Spirit through the laying of hands between 30-70AD AFTER the initial outpouring of the Holy Spirit on its respective target populations. 

11. The Thousand Years Does Not Mean An End of History.

 The 1,000 years only AFFECTED those in the spiritual realm (dead saints in Heaven and Satan in the Abyss) NO ONE IN THE LIVING REALM. It represents a change/ transition in the eternal state.

The dead saints rule with Christ THEN they judge those who partake in the second resurrection.

Satan is locked away in the Abyss THEN is released again to deceive the nations.

Notice, Gog and Magog and the New Jerusalem are NOT directly affected by the 1,000 years, which suggests an indeterminate amount of time has occurred.

Hence, Revelation 20 after the 1,000 years, represents the next major event in the Jewish Timeline, the Bar Kokhba Revolt.  

All prophecy can be fulfilled in 70AD, yet it doesn't negate all events concluding at the end of the Bar Kokhba Revolt.

12. The Feast Days

Jesus came to fulfill all the Feast Days of Israel, each one pointing to a critical stage in His redemptive work. The spring feasts—Passover, Unleavened Bread, Firstfruits, and Pentecost—were fulfilled in His death, resurrection, and the outpouring of the Spirit. But the fall feasts—Trumpets, Atonement, and Booths—required fulfillment before the Old Covenant could fully pass away. Just as there was a four-month agricultural gap between the spring and fall feasts, there was a prophetic 40-year gap from 30–70 AD during which Jesus continued His work through the early church. The Feast of Trumpets was fulfilled when the walls of Jerusalem fell in 70 AD, echoing Jericho’s collapse and announcing judgment. The Day of Atonement was fulfilled in that same destruction, when the temple and its sacrifices were abolished, signifying the end of the Old Covenant system. The Feast of Booths was fulfilled when the glorified 144,000—firstfruits from Israel—came down the mountain symbolically, and God now dwelt within His people. If Jesus had not completed these final feasts, the law would still bind us, and the Old Covenant would remain. But by fulfilling all, He brought the law to its intended end and established the New Covenant. Now, God tabernacles not in buildings, but in His people, the true temple.

13. The Nations bring earthly tribute to God the Father and Jesus just like King David in 2 Samuel 8

Isaiah 2:2-3, Isaiah 18:7, Isaiah 60:1-22, Psalm 72:10-11, Ezekiel 20:40, Malachi 3:3-4, Zephaniah 3:10, Zechariah 14:16-21, Revelation 21:24

NOTE: If New Jerusalem is Heaven, how can outside Nations bring earthly wealth to Heaven? If you remember the Book of 1 and 2 Kings, some of the Kings functioned under a Suzerain Vassal Treaty. In 70AD, after the destruction of the Old Covenant Temple, Jesus became the vassal king of God the Father. The New Jerusalem coming down from Heaven in Revelation 21 is really the 144,000 saints in Revelation 14. After the 70AD war, they came down from the mountains of Pella (now glorified in the Holy Spirit) to build up the ruins of Jerusalem. Now, Nations come to the saints to know Jesus and be blessed. See Zechariah 8:23.

Conclusion: Stop Forcing a Trichotomy

Partial preterists stop halfway. They affirm the significance of 70 AD, but keep one foot in futurism, holding out for a future physical resurrection and transformation. This is not what the New Testament teaches. The Bible doesn’t give us three ages (Old Covenant, transitional, final). It gives us two: old and new, death and life, flesh and Spirit.

We are already living in the new heavens and new earth. It’s time to stop forcing a trichotomy and embrace the dichotomy God has clearly given.