Matthew 24-25 Fulfilled in AD 70, Part 8: (Matthew 24:35) Heaven and Earth Will Pass Away, but My Words Will Not Pass Away

Introduction

Jesus’ words in Matthew 24:35—“Heaven and earth will pass away, but my words will not pass away”—seem to predict a cosmic end. Yet, a contextual, historical hermeneutic reveals they signify the old covenant’s dissolution in AD 70, not the planet’s destruction. Reformed and Evangelical scholars largely agree, yet “orthodox” Futurists cling to Revelation 20:11 as their sole text for a physical end of world history—a hermeneutical red flag exposing a hyper-creedal bias over the analogy of faith (the principle of interpreting scripture with scripture). This chapter explores Matthew, Hebrews, Revelation, and related texts to show that Jesus’ enduring words establish the new covenant age in AD 70, harmonizing with Peter’s eschatology in a unified first-century fulfillment.

“Heaven and earth will pass away but my words will not pass away” (Mt. 24:35)

So far, we have established contextual and grammatical reasons to interpret the “end of the age” as the old covenant age (v. 3) and the “stars falling from the heavens” in verse 29 as the religious and civil rulers falling from their positions of power within that age when Jerusalem and its temple were destroyed in AD 70. But what of verse 35, addressing the “heaven and earth” passing away? Does this not refer to the physical planet’s end? Some Partial Preterists, who see the “end of the age” (v. 3) and the coming of the Son of Man (vv. 3, 27, 30) as fulfilled in AD 70, feel compelled to divide the Olivet Discourse to justify another coming of Christ and an “end of world history.” Why? Not because the context demands it, but because their creedal “ministry” careers often require it.

Having explored the Old and New Testaments’ use of apocalyptic language (a prophetic style using dramatic imagery for historical events) for verse 29, this chapter develops that theme for “heaven(s) and earth” imagery, starting with Matthew’s Gospel and extending outward.

To grasp this language, we must adopt a contextual, grammatical, and historical hermeneutic, affirmed within Reformed and Evangelical traditions, recognizing that “heaven and earth” can refer to the old covenant system and its temple. Evangelical Crispin H.T. Fletcher-Louis offers insight into Mark 13:31/Matthew 24:35:

“The temple was far more than the point at which heaven and earth met. Rather, it was thought to correspond to, represent, or, in some sense, to be ‘heaven and earth’ in its totality.” “. . . [T]he principal reference of ‘heaven and earth’ is the temple-centered cosmology of second-temple Judaism which included the belief that the temple is heaven and earth in microcosm. Mark 13[:31] [Matthew 24:35] and Matthew 5:18 refer then to the destruction of the temple as a passing away of an old cosmology.”[1] 

Amillennialists like Sam Storms find this argument “compelling,” though less so when Full Preterists make it, despite our prior advocacy.  Fletcher-Louis notes the temple’s design reflects the seven-day creation narrative, something other theologians have noticed as well: 

Day	Creation	Tabernacle
Day 1	Heavens are stretched out like a curtain (Ps. 104:2)	Tent (Exod. 26:7)
Day 2	Firmament (Gen. 1:2)	Temple veil (Exod. 26:33)
Day 3	Waters below firmament	Laver or bronze sea (Exod. 30:18)
Day 4	Lights (Gen. 1:14)	Light stand (Exod. 25:31)
Day 5	Birds (Gen. 1:20)	Winged cherubim (Exod. 25:20)
Day 6	Man (Gen. 1:27)	Aaron the high priest (Exod. 28:1)
Day 7	Cessation (Gen. 2:1) / Blessing (Gen. 2:3) / Completion (Gen. 2:2)	Cessation (Exod. 39:32) / Mosaic blessing (Exod. 39:43) / Completion (Exod. 39:43)

Fletcher-Louis aligns with our contextual approach, noting that verse 35 is situated between the apocalyptic de-creation of Israel’s rulers in verse 29 (which N.T. Wright sees as fulfilled in AD 70) and the “day and hour” of verse 36 (which John Lightfoot ties to AD 70). Curiously, Fletcher-Louis presents his view as novel, though I have taught this for over 35 years, and Full Preterism has long advocated that the “heaven and earth” in verse 35 is the old covenant temple system.

G.K. Beale’s research, lays the groundwork for our exposition of this key text:

“…that ‘heaven and earth’ in the Old Testament may sometimes be a way of referring to Jerusalem or its temple, for which ‘Jerusalem’ is a metonymy (a figure of speech where one term substitutes for another).”[2] 

Beale is following the scholarship of J.D. Levenson showing the synonymously parallel relationship between the arrival of the New Jerusalem and New Heavens and New Earth in Isaiah 65:17-18.  Clearly, if the restoration of Jerusalem results in a New Heavens and New Earth, then the desolation or judgment upon Jerusalem causes a passing away of Israel’s Heaven and Earth.

Jesus teaches that while the old covenant system and era will end within his generation through his judgment “coming on the clouds,” his words establishing the new covenant kingdom will “never pass away” (Matthew 24:35). This verse is not a transition statement signaling the end of world history or the dissolution of the physical universe. Rather, in the context of the preceding verses (Matthew 24:1–34), which describe the impending judgment on Jerusalem and the old covenant system, it offers assurance that Christ’s teachings of the new covenant kingdom will remain unshaken and endure forever, unlike the temporary old covenant order. This echoes Daniel 7:13–14, which depicts Christ coming on the clouds in AD 70, establishing “an everlasting dominion that shall not pass away.” Amid the judgment on the old covenant kingdom, believers can rejoice in the certainty of a superior, enduring kingdom founded on the Messiah’s teachings. This concept is reinforced in Daniel 9:24–27, where the destruction of the old covenant temple and city coincides with God’s anointing of a new “Most Holy Place”—the dwelling of His new covenant people, where “everlasting righteousness” is found. Similarly, the transfiguration foreshadows Christ’s second coming in AD 70. Some might be tempted to cling to the old covenant’s glory alongside Christ’s eternal new covenant glory, but the old was destined to fade (as Moses and Elijah vanish), and the disciples were called by the Father to heed Christ’s words alone.

Within Matthew’s Gospel, John Brown identifies the passing of “heaven and earth” in Matthew 5:18 as the old covenant system:

“But a person at all familiar with the phraseology of the Old Testament Scriptures, knows that the dissolution of the Mosaic economy, and the establishment of the Christian, is often spoken of as the removing of the old earth and heavens, and the creation of a new earth and new heavens.”[3] 

Scholars like Fletcher-Louis correctly equate the “heaven and earth” of Matthew 5:18 with that of Matthew 24:35, both pointing to the old covenant’s passing, not the planet’s end. In Matthew 5:17-18, Jesus teaches that if the “heaven and earth” (the Law and Prophets) have not been fulfilled, we remain under all the “jots and tittles” of the Mosaic Law. Since Jesus placed the fulfillment of “all that is written” within His generation (Lk. 21:22-32), AD 70 marks the point when the old covenant “heaven and earth” passed away.

Brown’s reference to Old Testament phraseology likely draws from Isaiah 51:15-16 and Isaiah 65-66. The New Treasury of Scripture Knowledge explains Isaiah 51:15-16:

“The heavens. ‘Heaven’ and ‘earth’ are here put by symbolic language for a political universe. That is, that I might make those who were but scattered persons and slaves in Egypt before, a kingdom and polity, to be governed by their own laws and magistrates.”[4]

The Covenantal Cosmos: Owen and Lightfoot on the “Heavens and Earth” in Biblical Prophecy

Reformed theologians John Owen and John Lightfoot interpret “heavens and earth” in 2 Peter 3, Isaiah 51:15-16, Isaiah 65-66, and Matthew 24 as the Jewish covenantal system’s dissolution in AD 70, not a physical cosmic collapse.[5] Owen sees the flood and fiery judgment as targeting socio-religious systems, not the planet, while Lightfoot views Jerusalem’s fall as the “destruction of the whole world,” using prophetic idioms (e.g., Deut. 32:22, Jer. 4:23).[6] Their exegesis ties these events to AD 70, aligning with Matthew 24’s context (see above).

The historical context is AD 70, when Jerusalem fell to Roman armies. Owen ties the “coming of the Lord,” day of judgment, and destruction of the “heavens and earth” in 2 Peter 3 to that generation, aligning with Jesus’ predictions in Matthew 24.[7] This was a divine judgment on the Jewish nation, relieving believers and terrifying scoffers. Lightfoot agrees, asserting that Matthew 24:29-30’s cosmic disturbances—darkened sun, falling stars, and the “sign of the Son of Man”—point to Jerusalem’s fall in “that generation” (Matt. 24:34).[8] AD 70 marked the old covenant’s end.

The “new heavens and new earth” in 2 Peter 3:13 and Isaiah 65:17 represent the gospel era, where the new covenant replaces the old, enduring forever (Heb. 12:26-28).[9] Lightfoot sees this “new creation” as the evangelical state post-AD 70, marked by Gentile inclusion and Jewish rejection (Isa. 65:17, 2 Cor. 5:17, Rev. 21:1-2).[10] This signifies the gospel’s triumph over the Mosaic framework.

Owen and Lightfoot stress that cosmic imagery describes the rise and fall of nations or systems, not literal cosmic events. Owen cites Isaiah 34:4 (Edom’s fall) and Revelation 6:14 (Roman Empire) as examples.[11] He interprets Isaiah 51:15-16—where God “plants the heavens” and “lays the foundation of the earth”—as Israel’s formation during the Exodus, later destroyed as a “world.”[12] Lightfoot notes that “elements” in 2 Peter 3:10, Galatians 4:9, and Colossians 2:20 refer to Mosaic ordinances, not physical components, indicating the “conflagration” is the Jewish system’s abolition.[13]

Both use “only” to emphasize that these passages refer solely to Jerusalem’s AD 70 destruction, not the final judgment or physical universe’s end.[14] Owen insists that 2 Peter 3’s fiery judgment and Christ’s coming are historical, tied to the Jewish nation’s fate.[15] Lightfoot asserts that Peter, Paul, and John, in 2 Peter 3, 2 Corinthians 5:17, and Revelation 6, speak “only” of Jerusalem’s fall and the new covenant’s establishment.[16]

The “coming of the Lord” is a providential judgment, Owen explains, citing Matthew 24:30, Luke 21:27, and James 5:7-9, where Christ’s coming is imminent—“at hand” or “standing before the door”—fulfilled in AD 70.[17] Lightfoot concurs, noting that Matthew 24:29-30’s cosmic signs describe the AD 70 judgment, confined to “that generation” (Matt. 24:34).[18] This underscores Christ’s historical authority, not a future cosmic finale.

Key Points on Owen and Lightfoot’s Views:

• “Heavens and earth” symbolize the Jewish covenantal order, not the cosmos.
• AD 70 fulfills these prophecies as historical judgment.
• New creation represents the gospel era’s triumph.

Peter’s eschatology mirrors Jesus’ eschatology: 

Comparison of Eschatological Themes in Matthew 24 and 1-2 Peter

• Imminent Eschatology:
  • Matthew 24: Predicts temple’s destruction and Christ’s coming “within this generation” (Matt. 24:2, 15-21, 34), referring to the old covenant age’s end in AD 70.
  • 1-2 Peter: Urges sobriety as “the end of all things is near” (1 Pet. 4:7), warning of scoffers doubting Christ’s coming (2 Pet. 3:3-4), tied to AD 70.

• Christ’s Coming as a Thief:
  • Matthew 24: Son of Man’s coming is unexpected, “like a thief” (Matt. 24:42-44).
  • 1-2 Peter: “Day of the Lord will come like a thief” (2 Pet. 3:10).

• Use of Kairos:
  • Matthew 24: In Luke’s parallel, kairos warns of false messiahs (“the time has drawn near,” Luke 21:8) and Gentiles’ times fulfilled (Luke 21:24), referring to AD 67-70.
  • 1-2 Peter: Uses kairos for imminent judgment (1 Pet. 4:17), tied to AD 70.

• Passing of Heavens and Earth:
  • Matthew 24: Cosmic imagery (sun darkened, stars fall, v. 29) and “heaven and earth will pass away” depict covenantal collapse in AD 70.
  • 1-2 Peter: Heavens pass with roar, elements melt (2 Pet. 3:10-12), already “being dissolved” (v. 11 LEB).

• New Heavens and New Earth:
  • Matthew 24: Implied by one heaven and earth passing (v. 35), a new one endures; connected to Isaiah 65.
  • 1-2 Peter: Promises “new heavens and a new earth” where righteousness dwells (2 Pet. 3:13), citing Isa. 65:17 as the gospel era.

• Judgment Context:
  • Matthew 24: Judgment on Jerusalem for rejecting Christ (Matt. 24:2, 15-21, 34).
  • 1-2 Peter: Judgment on scoffers and false teachers as Jerusalem’s fall (1 Pet. 4:5, 17-18; 2 Pet. 3:7, 10).

• Judgment Not Delayed:
  • Matthew 24: False prophets’ judgment imminent in “this generation” (Matt. 24:34).
  • 1-2 Peter: False teachers’ destruction “not asleep” (2 Pet. 2:3), no delay in AD 70.

Scholars and commentators connect Matthew 24:35’s passing of “heaven and earth” with 2 Peter 3, and many Partial Preterists concede that 2 Peter 3 describes the old covenant’s passing.[19] This should extend to the Olivet Discourse, which centers on the old covenant age’s end with de-creation language. Curiously, more Partial Preterists accept 2 Peter 3 as fulfilled in AD 70 than Matthew 24:35. Lightfoot avoids the verse, and R.C. Sproul, while affirming that the “end of the age” (24:3) and “day and hour” (24:36) refer to AD 70, does not harmonize this with his preterist exegesis of 2 Peter 3.[20]

I propose that Partial Preterism’s reluctance stems from its dwindling “end of world history” texts. Previously, they relied on Hebrews 1:10-12 and Revelation 20:11, but recent shifts leave only Revelation 20:11, a single text clung to for creedal reasons despite its inconsistency with the analogy of faith. Let us examine these de-creation texts to determine if they are exceptions or point to AD 70.

Hebrews and the “Heaven(s) and Earth”

The author of Hebrews writes:

“In many parts, and many ways, God of old having spoken to the fathers in the prophets, in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make [Greek poieo] the ages [Greek aeon]” (Heb. 1:1–2, YLT).

“You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of Your hands. They will perish but You remain; they will all wear out [Greek palaiothesontai] like a garment, like a robe You will roll them up, like a garment they will be changed. But You are the same, and Your years will have no end” (Heb. 1:10–12). 

“whose voice the earth shook then, and now hath he promised, saying, ‘Yet once – I shake not only the earth, but also the heaven;’ and this – ‘Yet once’ – doth make evident the removal of the things shaken, as of things having been made [Greek poieo], that the things not shaken may remain; wherefore, a kingdom that cannot be shaken receiving, may we have grace, through which we may serve God well-pleasingly, with reverence and religious fear;” (Heb. 12:26–28, YLT). 

Some may question how the plural “ages” (Greek aeon) in Hebrews 1:2, 9:26, and 1 Corinthians 10:11 harmonizes with Jesus’ singular “end of the age” in Matthew 24:3. This is explained by the literary device of heterosis (where singular and plural forms are used interchangeably to emphasize a unified concept), where the “ages” refer to the various epochs of the old covenant system (e.g., patriarchal, Mosaic), culminating in a singular “end” in AD 70, aligning with Jesus’ prophecy of the old covenant age’s conclusion.

Reformed Partial Preterist pastors Andrew Isker and Joel Webbon concur that Hebrews 1:10-12’s “heaven” and “earth” refer to the old covenant system, “rolled up” and “growing old” from Christ’s ascension, “ready to vanish” by His AD 70 coming.  Yet they neglect to show where in Hebrews this AD 70 coming of Christ is that brings that covenantal creation to her end!  Isker comments, with Webbon agreeing:

“…but in these last days, not to the end of the world [planet] but the end of that world, the old covenant.” …So, what is happening to the old creation, the old covenant? That right there [Heb. 1:10-12], it is being rolled up like a garment and Jesus is the one doing it and it is happening in the ascension—right? Joel Webbon responds, “right.” Isker continues “…this is a contrast between the old and new covenant.” “So, what happens, Jesus comes into the old covenant creation world, into the elementary principles of [that] world and he’s now lower than the angels in that world, man is made lower than the angels in that old covenant world…that is what is happening [in] the transition between the old creation and new creation.”[21]

Hebrews 1 clarifies that Christ upholds the old covenant “age(s)” (aeon), set to end at His imminent second appearing in AD 70 (Heb. 1:2–3, 6; 9:26–28—10:37; cf. 1 Cor. 10:11). Since the author quotes Psalm 102, let us examine its context to determine if world history’s end is in view.

The Eschatology of Psalm 102

The Psalmist anticipates an “appointed time” for God to save Zion:

You will arise and have pity on Zion; it is the time to favor her; the appointed time has come. …For the Lord builds up Zion; he appears in his glory;…” (Psalm 102:13–16)

Psalm 102:13 highlights an “appointed time” (Hebrew mowed, equivalent to Greek kairos, a fixed time for completion) when God will save Zion—the new covenant Heavenly Jerusalem or Church (Heb. 12:22-23). Hebrews 13:14 uses melloto indicate this “City” was “about to come,” tying Christ’s second appearance to Zion’s salvation. This divine appearance “in his glory” (Ps. 102:16) aligns with Jesus’ coming in glory in Matthew 16:27-28, where He comes “in the glory of His Father” within some disciples’ lifetimes, and Matthew 24:30, where the Son of Man comes “on the clouds of heaven with power and great glory,” both of which Partial Preterists connect to AD 70. These texts reinforce that Psalm 102:16’s glorious appearance points to Christ’s AD 70 coming to save His people and judge Jerusalem.

John Gill connects this “appointed time” to Daniel 9:24–27 and Revelation 11:1–2, 18:

For the time to favour her, yea, the set time, is come; not the seventy years of the captivity made known to the prophet Jeremiah; rather the seventy weeks of Daniel fixed for the Messiah’s coming; or the fullness of time agreed upon, between Christ and his Father, for him to come and redeem his people; but it may best of all design the end of the forty two months, or the 1260 days, or years, fixed for the treading under foot the holy city, for the witnesses prophesying in sackcloth, and for the reign of antichrist; which when come will usher in glorious times in favour of Zion, the church of God, Revelation 11:2.[22]

Having shown that the “appointed time” in Daniel 9:26-27 LXX and Revelation 11:1-18 aligns with the kairos of Luke 21:8, 24, fulfilled in AD 67-70, I concur at least with Gill connecting the appointed time of Psalm 102 to Daniel 9 and Revelation 11. The Psalmist likely drew from Deuteronomy 32:35–43, prophesying an “appointed time” for God’s vindication of His people.

A Generation Recorded for the Future (v. 18)

Let this be recorded for a generation to come, so that a people/nation yet to be created may praise the Lord (Ps. 102:18, YLT). 

Deuteronomy 32:20–22 links a last-days “generation” with the “people” and “nation” created when old covenant Israel undergoes de-creation. Psalm 102 and Hebrews converge on this theme, with the Psalmist, familiar with the Song of Moses, composing with eschatological intent.

Adam Clarke connects this to Isaiah 65:17–18’s New Heaven and New Earth:

“The people which shall be created — ‘The Gentiles, who shall be brought to the knowledge of salvation by Christ,’ as the Syriac states in its inscription to this Psalm: how often the conversion of the soul to God is represented as a new creation, no reader of the New Testament need be told. See Ephesians 2:10; 4:24; 2 Corinthians 5:17; Galatians 6:15. Even the publication of the Gospel, and its influence among men, is represented under the notion of ‘creating a new heaven and a new earth,’ Isaiah 65:17–18.”[23] 

The Gathering in Zion

The Psalm continues:

“That they may declare in Zion the name of the Lord, and in Jerusalem his praise, when peoples gather together, and kingdoms, to worship the Lord (Ps. 102:21–22).

This recapitulates the “people/nation” of verse 18. I align with commentators connecting this to the New Jerusalem or new heavens and earth of Isaiah 60:3 and 65–66.  If Isaiah 60:3 fulfills Psalm 102:18–28, its fulfillment occurs at the “appointed time” in AD 70 (Isa. 60:22LXX). Psalm 102:13’s “appointed time” echoes Deuteronomy 32:35LXX, where Israel’s de-creation and burning of her land and mountains coincides with the new covenant “nation” (Deut. 32:20-22; cf. Matt. 21:43-45).

This “gathering” ties to the resurrection at Christ’s AD 70 coming, when Gentiles were gathered to dine with Abraham, Isaac, and Jacob in the matured new covenant kingdom (Matt. 8:10–12; 24:30–31)—a passage partial preterists such as Gentry affirms was fulfilled in AD 70. Hebrews notes the recipients had come to Zion, were “receiving the kingdom,” and that this Zion/Jerusalem or “City” was “about to come” (Heb. 13:14, Weymouth/Worrell), the eschatological “already” and “not yet” fulfilled in AD 70.  This “gathering” to “worship” (Ps. 102:22) aligns with Isaiah 27:12-13, fulfilled in Jesus’ eschatological gathering at his coming in his generation (Matt. 24:30-31, 34). 

The Perishability of the Old Creation (vv. 25–26)

The Psalmist states: 

“In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away (Ps. 102:25–26). 

Commentators note parallels between Psalm 102:25–26, Isaiah 65–66, and 2 Peter 3, suggesting the same de-creation event. Partial Preterists (Owen, Lightfoot, Sproul, Leithart, Wilson) maintain that Isaiah 65–66 and 2 Peter 3 refer solely to the old covenant’s passing in AD 70. Full Preterism resolves the contradiction:

Major Premise: Psalm 102:25–26 draws on Isaiah 65–66’s de-creation event (Classic Amillennialists/Premillennialists). A (Isa. 65–66) = B (Ps. 102:25–26).

Minor Premise: Isaiah 65–66’s de-creation refers to the old covenant’s passing in AD 70 “only” (Partial Preterists).

Conclusion: Psalm 102:25–26 was fulfilled in AD 70 (Full Preterism).

The Author’s Self-Interpretation in Hebrews

Sound hermeneutics lets the author define his terms. Consider Hebrews 12:

“At that time his voice shook the earth, but now he has promised, ‘Yet once more I will shake not only the earth but also the heavens.’ This phrase, ‘Yet once more,’ indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. Therefore, let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe” (Heb. 12:26–28).

I agree with my friend Don Preston who has suggested the author uses an inclusio (a literary structure where themes are repeated at the beginning and end to frame the argument) linking Hebrews 1 and 12. Jesus “made” (poieo) the old covenant ages and “earth” and “heavens” (Heb. 1:1–2, 10–12), which were “growing old” (palaiothesontai) and set to end at His AD 70 second appearing (Heb. 9:26–28—10:37). Hebrews 8 clarifies that the “growing old” was the old covenant system, not the planet.

Hebrews 12 alludes to Exodus 19 and Haggai 2. In House Divided, we noted Haggai 2:6–9, 21–23’s fulfillment within four years (“in a little while”) when God overthrew nations and filled the temple with glory (Hag. 1:15; 2:10; Ezra 6:15). Darius subdued Israel’s enemies, funding the temple’s rebuilding (Ezra 6:8–12).[24] This prefigured Christ’s generation, when God overthrew enemies persecuting the Church, establishing the new covenant temple (Eph. 2:21–22; 1 Pet. 2:5).[25]

Unlike the old covenant’s shakable “heavens and earth,” Hebrews teaches an unshakable kingdom within the Church (Dan. 2:34; Luke 17:20–37; 21:27–32). This aligns with reformed commentators viewing Hebrews 1:10–12, 12:26–27, Psalm 102, and Isaiah 65–66 as a single AD 70 event, contrasting the new covenant’s enduring superiority with the old order’s imminent demise (Heb. 6:5 SLT; 8:13).

The de-creation of the old covenant heavens and earth is linked to a new People/Zion/Nation in Hebrews, Psalm 102, Deuteronomy 32:20-22, and Isaiah 65-66. Placing this new nation’s creation at world history’s end is illogical; it is God’s new covenant people emerging after the old covenant’s cessation in AD 70, as prophesied.

Key Points on Hebrews’ De-creation:

• Christ’s second coming ends the old covenant “ages,” symbolized as “heavens and earth.”
• The “shaking” in Hebrews 12 fulfills Haggai 2 in AD 70.
• The unshakable kingdom is the new covenant Church, established within believers. 

Comparison of Eschatological Themes in Matthew 24 and Hebrews

Imminent Eschatology:

• Matthew 24: Predicts temple destruction and Christ’s coming “within this generation” (Matt. 24:2, 15-21, 34), ending the old covenant age in AD 70.
• Hebrews: Speaks in “these last days” (Heb. 1:2), with Christ’s second appearing “at the end of the ages” (Heb. 9:26), “in a very, very little while” (Heb. 10:37), tied to AD 70.

Passing of Heavens and Earth:

• Matthew 24: Cosmic imagery (sun darkened, stars fall, v. 29) and “heaven and earth will pass away” depict covenantal collapse in AD 70.
• Hebrews: “Heavens and earth” made by Christ (Heb. 1:10-12), shaken and removed (Heb. 12:26-28), growing old and ready to vanish (Heb. 8:13), fulfilled in AD 70.

New Creation/Kingdom:

• Matthew 24: Implied by one heaven and earth passing (v. 35), a new one endures.
• Hebrews: Unshakable kingdom received (Heb. 12:28), new age “about to come” (Heb. 6:5 SLT), established in AD 70.

Judgment Context:

• Matthew 24: Judgment on Jerusalem for rejecting Christ (Matt. 24:2, 15-21, 34).
• Hebrews: Judgment at Christ’s second appearance (Heb. 9:27-28; 10:27, 30-37), burning enemies in AD 70.

Salvation at Christ’s Coming:

• Matthew 24: Son of Man’s coming gathers elect (v. 31), brings redemption “near” (Luke 21:28).
• Hebrews: Christ appears a second time for salvation to those awaiting Him (Heb. 9:28). 

The Imminent Second Coming Brings an End to the Old Covenant Age or Heavens and Earth

“He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Heb. 9:26–28).

Since most scholars’ tie Christ’s Second Coming in Matthew 24:27, 30 and Hebrews 9:26-28; 10:37 to the passing of Matthew 24:35 and Hebrews 1:10-12; 12:26-28’s “heavens and earth,” let us examine Hebrews 9:26-28.

Christ, the new covenant High Priest, offered Himself once for all, set to appear a second time to save His awaiting congregation. R.C. Sproul suggests this encompasses Christ’s first and second appearances at the old covenant age’s end:

This passage refers to both the first and second appearances of Christ. The context for his first appearance is “the end of the ages.” Yet his followers are still waiting for him to appear a second time.” “…If Christ’s first coming at “the end of the ages” has already occurred and if considerable time has elapsed since that coming, then it is impossible to identify “the end of the ages” with the end of time. If the second appearing of Christ here refers to his judgment on Jerusalem, it would still fit in the framework of “the end of the ages” that is not the end of all time.[26] 

Milton Terry aligns Hebrews 9:26–28 with Matthew 24:3, 27–34, where “the end of the age” is the Jewish dispensation’s close:

The ‘end of the age’ means the close of the epoch or age—that is, the Jewish age or dispensation which was drawing nigh, as our Lord frequently intimated. All those passages that speak of ‘the end,’ ‘the end of the age,’ or ‘the ends of the ages,’ refer to the same consummation, and always as nigh at hand.” “…the writer regarded the incarnation of Christ as taking place near the end of the aeon, or dispensational period. To suppose that he meant that it was close upon the end of the world, or the destruction of the material globe, would be to make him write false history as well as bad grammar. It would not be true in fact; for the world has already lasted longer since the incarnation than the whole duration of the Mosaic economy, from the exodus to the destruction of the temple. It is futile, therefore, to say that the ‘end of the age’ may mean a lengthened period, extending from the incarnation to our times, and even far beyond them. That would be an aeon, and not the close of an aeon. The aeon of which our Lord was speaking was about to close in a great catastrophe; and a catastrophe is not a protracted process, but a definitive and culminating act.[27] 

Exegetical arguments support Christ’s AD 70 second coming to save the Church:

1. Eager Expectation: Apekdechomai (“eagerly awaiting”) indicates an imminent expectation fulfilled in AD 70 (1 Cor. 1:7–8; Rom. 8:18–23 YLT). Partial Preterists like Leithart and DeMar affirm this points to AD 70.[28]
2. Spiritual Perception: Hora (“to appear”) implies spiritual perception, as when Jesus said the priesthood would “see” Him coming in AD 70 (Matt. 26:64).
3. End of the Age: Partial Preterists agree that “the end of the age” (Heb. 9:26) is the old covenant’s end in AD 70, consistent with Matthew 24:3, 27, 30.
4. No Third Appearance: If 98% of New Testament “coming” references were fulfilled in AD 70, a future Hebrews 9:28 implies a third appearance, unsupported by the text.
5. Salvation and Redemption: Christ’s AD 70 appearance brought salvation. A future Hebrews 9:28 suggests a different salvation than Matthew 24’s, post-AD 67-70 tribulation.
6. Removal of the Old Covenant: Full entry into the Most Holy Place (new covenant economy) required the old covenant’s removal. Hebrews 6:5 (WUESTNT) foretells an imminent matured new age, beginning in AD 70 (Heb. 9:8, 10).
7. Imminent Fulfillment: Hebrews 10:25, 27, 30-37 describes the second coming as imminent—“in a very, very little while”—tied to “a day approaching” manifested vengeance in AD 70.

Key Points on Hebrews’ Second Coming:

• The “end of the ages” is the old covenant’s close in AD 70.
• Christ’s second appearance brings salvation to the awaiting Church.
• Hebrews 9:26-28 aligns with Matthew 24’s imminent fulfillment. 

Concluding Hebrews and “Heaven(s) and Earth”

Hebrews emphasizes the new covenant’s superiority, describing the old covenant as an “age(s)” or “heavens and earth” nearing its end at Christ’s AD 70 second coming. This aligns with Matthew 24, where Christ’s coming ends the old covenant age, causing its “heaven and earth” to pass away, while His new covenant words endure. 

Comparison of Eschatological Themes in Matthew 24 and Hebrews

Imminent Eschatology:

• Matthew 24: Predicts temple destruction and Christ’s coming “within this generation” (Matt. 24:2, 15-21, 34), ending the old covenant age in AD 70.
• Hebrews: Speaks in “these last days” (Heb. 1:2), with Christ’s second appearing “at the end of the ages” (Heb. 9:26), “in a very, very little while” (Heb. 10:37), tied to AD 70.

Passing of Heavens and Earth:

• Matthew 24: Cosmic imagery (sun darkened, stars fall, v. 29) and “heaven and earth will pass away” depict covenantal collapse in AD 70.
• Hebrews: “Heavens and earth” made by Christ (Heb. 1:10-12), shaken and removed (Heb. 12:26-28), growing old and ready to vanish (Heb. 8:13), fulfilled in AD 70.

New Creation/Kingdom:

• Matthew 24: Implied by one heaven and earth passing (v. 35), a new one endures.
• Hebrews: Unshakable kingdom received (Heb. 12:28), new age “about to come” (Heb. 6:5 SLT), established in AD 70.

Judgment Context:

• Matthew 24: Judgment on Jerusalem for rejecting Christ (Matt. 24:2, 15-21, 34).
• Hebrews: Judgment at Christ’s second appearance (Heb. 9:27-28; 10:27, 30-37), burning enemies in AD 70.

Salvation at Christ’s Coming:

• Matthew 24: Son of Man’s coming gathers elect (v. 31), brings redemption “near” (Luke 21:28).
• Hebrews: Christ appears a second time for salvation to those awaiting Him (Heb. 9:28).

Revelation and the Passing Away of the “Heaven(s) and Earth” 

Linguistic Parallels Across Revelation

John’s linguistic connections show thematic continuity:

• Mountains and Islands: Revelation 6:14 and 16:20 reference “every mountain and island” being displaced or fleeing.
• Pheugo (“flee”) and “Not Found”: Revelation 16:20 and 20:11 share pheugo and “was not found.”
• Earth and Heaven: Revelation 20:11 and 21:1 depict the passing of “earth” and “heaven.”

The de-creation sequence:

• 6:14 — “every mountain and island were moved from their places.”
• 16:20 — “every island fled [pheugo], and the mountains were not found.”
• 20:11 — “the earth and the heaven fled [pheugo], and a place was not found for them.
• 21:1 — “…for the first heaven and the first earth had passed away, and the sea was no more.”

1. De-creation in Revelation 6:13–17

Revelation 6 depicts old covenant Israel’s de-creation:

And the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand? (Rev. 6:13–17) 

John draws from Isaiah 2:19, 21, tied to AD 70 by Jesus (Luke 23:28–31) and Paul (2 Thess. 1:5–9). Kenneth Gentry notes:

“In 6:15–16 many ‘hid in caves’ and ‘called to the mountains and the rocks, “Fall on us.”’ Josephus frequently mentions that the Jews actually sought refuge underground during the AD 67–70 war: ‘And on this day the Romans slew all the multitude that appeared openly; but on the following days they searched the hiding places, and fell upon those that were underneath the ground, and in the caverns’ (Wars 3.7.36; see also 3.2.3; 3.7.35; 5.3.1; 6,7.3; 6.9.4; 7.2.1).”[29] 

Keith Mathison connects this to prophetic judgments:

“As the sixth seal is broken (6:12–17), a vision of judgment upon the nation of Israel is given in the familiar prophetic language of cosmic upheaval (cf. Isa. 13:10–14; 34:4–5; Ezek. 32:7; Amos 8:9).”[30] 

Gentry emphasizes the collapse of Israel’s old covenant order:

“The de-creation language in the sixth seal (Rev. 6:12–17) portrays Israel’s world coming apart under the ‘wrath of the Lamb’ on the ‘great day of wrath’ (vv. 16–17). Such language is common prophetic parlance regarding the collapse of God-cursed governments, such as Babylon (Ezek. 32:2, 7–8, 16, 18), Idumea (Isa. 34:3–5), and Judah (Jer. 4:14, 23–24).”[31] 

2. De-creation in Revelation 16:20

Revelation 16:20 states:

“And every island fled away, and no mountains were to be found” (Rev. 16:20). 

Preterists view this as a recapitulation of Revelation 6:12–17, reflecting the book’s cyclical structure.[^65] Gentry interprets this as the destruction of Israel’s cities:

“Since the priestly angels (15:6) pour the libation judgment on ‘the Land’ (16:1, 2; cf. 16:12, 16) the removal of islands and mountains indicates the overthrow, abandonment or surrender of all of Israel’s cities, small and large, near and far (J.W. 3:7:1 134; 4:9:9 545–555).”[32]

Gentry overlooks pheugo (“flee”), used here and in Revelation 20:11, where earth and sky “flee” from God’s presence, suggesting thematic unity. Partial preterists recognize the recapitulation between Revelation 6 and 16 but inconsistently treat Revelation 20:11 as world history’s end.

3. De-creation in Revelation 20:11

“From his presence earth and sky fled away, and no place was found for them” (Rev. 20:11).

G.K. Beale highlights the parallelism across Revelation 6:14, 16:20, and 20:11:

“Note the striking parallel language in 6:14; 20:11; and 16:20:

• 6:14 ‘every mountain and island were moved from their places’
• 16:20 – ‘every island fled, and the mountains were not found’
• 20:11 – ‘the earth and the heaven fled, and a place was not found for them’

‘Destruction of mountains was a sign of the end of the cosmos in Jewish apocalyptic’ And ‘a place was not found for them’ is from Dan. 2:35 Theod., where it is used of the destruction of the wicked kingdoms at the end time”[33]

These three texts depict the same AD 70 de-creation event.  Some Futurists object that Revelation 20:11’s language is too cosmic to be covenantal, yet Jewish apocalyptic texts like Isaiah 13:10 use similar imagery for Babylon’s fall, not a physical end. Others argue it refers to a final universal judgment, but the imminent time texts for the prophecy of this book (Rev. 1:1, 3; 22:10) and recapitulation with Revelation 6:14 and 16:20 tie it to AD 70’s judgment on Israel, consistent with Matthew 24:34’s “this generation.”

Full Preterism harmonizes Beale and Gentry:

Major Premise: All three de-creation texts describe the same event, as the analogy of faith and recapitulation structure show (Beale).

Minor Premise: Amillennialists (Beale) affirm all three texts describe one event, and Partial Preterists (Gentry) affirm Revelation 6 and 16 were fulfilled in AD 70.

Conclusion: Revelation 20:11 was fulfilled in AD 70, as all three texts describe the same event (Full Preterism).

4. De-creation in Revelation 21:1

“…for the first heaven and the first earth had passed [and] the sea was no more” (Rev. 21:1).

Doug Wilson connects this to Isaiah 65–66, 2 Peter 3, and Revelation 21–22:

“We are seeing here the transition between the first heaven (the Judaic aeon) and new earth (the Christian aeon). … I do not take the new heaven and new earth as referring to the post-Second Coming eternal state.” … “So, I take the first heavens and earth as the Judaic aeon and the new heavens and earth as the Christian aeon, and these two aeons overlapped—the latter beginning at Pentecost, and the former ending with the destruction of the Temple in 70 A.D.”[^75] 

Kenneth Gentry adds:

“The absence of the sea (21:1) speaks of the harmony and peace within. In Scripture the sea often symbolizes discord and sin…”[34]

For Gentry, “no more sea” signifies Christ’s “soon” AD 70 coming establishing the new creation, positionally removing sin, aligning with Full Preterism.

The Futurist Inconsistency

Some argue Revelation 20:11 uniquely refers to world history’s end, ignoring recapitulation and imminent time texts (Rev. 1:1, 3; 1:19 YLT). Partial Preterists affirm John was in the millennium, so Revelation 20:11’s “things” were “about to take place” (Rev. 1:19 YLT). Amillennialists and Partial Preterists agree Christ’s second coming ends the millennium and causes Revelation 20:11’s de-creation. Full Preterism resolves this internal contradiction within the book of Revelation:

Major Premise: The one “soon” second coming in Revelation causes the de-creation in Revelation 20:11 and 21:1 (Amillennialism).

Minor Premise: The “soon” coming was fulfilled spiritually in AD 70, resulting in the old covenant’s heaven and earth passing in Revelation 21:1 (Partial Preterism).

Conclusion: The one “soon” second coming was fulfilled in AD 70, ending the millennium and causing the old covenant “heaven(s) and earth” to “flee” or “pass away” in Revelation 20:11 and 21:1 (Full Preterism).

Key Points on Revelation’s De-creation:

• All texts (Rev. 6:14, 16:20, 20:11, 21:1) use parallel language, pointing to the old covenant’s fleeing or passing away in AD 70, not the physical universe.
• Futurist isolation of Revelation 20:11 ignores recapitulation and imminent time texts.
• The new creation is the mature new covenant gospel era post-AD 70.

Comparison of Eschatological Themes in Matthew 24 and Revelation 

Imminent Eschatology:

• Matthew 24: Events fulfilled in “this generation” (v. 34).
• Revelation: “Things which must soon take place” (Rev. 1:1), “appointed time” is “near” (Rev. 1:3; 22:6, 10), “about to take place” (Rev. 1:19 YLT), fulfilled in AD 70.

Coming of Christ:

• Matthew 24: Son of Man comes on clouds (v. 30), like a thief (v. 43).
• Revelation: Christ comes quickly (Rev. 22:7, 12, 20), day of the Lord like a thief (Rev. 16:15; cf. 3:3).

Passing of Heavens and Earth:

• Matthew 24: Stars fall (v. 29), heaven and earth pass away (v. 35).
• Revelation: Stars fall (Rev. 6:13), heaven departs like a scroll (Rev. 6:14), earth and heaven flee (Rev. 20:11), first heaven and earth pass (Rev. 21:1), fulfilled in AD 70.

New Heavens and New Earth:

• Matthew 24: Implied by one heaven and earth passing (v. 35).
• Revelation: New heaven and new earth (Rev. 21:1), no more sea (sin/discord) (Rev. 21:1), post-AD 70 gospel era.

Judgment Context:

• Matthew 24: Tribulation and judgment on Jerusalem (vv. 15-21).
• Revelation: John was in the Tribulation, Seals, Trumpets, Bowls judge “the Land” (Greek ge of Israel’s land) (Rev. 1:9; 6:12-17; 16:1-20), tied to AD 70.

Gathering/Salvation:

• Matthew 24: Trumpet blown and angels gather elect in Jesus generation (v. 31, 34).
• Revelation: Last and seventh trumpet blown gathering of saints into Most Holy Place and new Jerusalem (Rev. 10-11; 21:2-3), sealed and protected from judgment (Rev. 7:9-17), fulfilled in AD 70.

Conclusion to Matthew 24:35

No New Testament writer, including Jesus in Matthew 24:3, 29, 35, predicted a physical end of the world. Scholars like Owen, Lightfoot, Sproul, and others interpret “heaven and earth” as the old covenant’s fall in AD 70, yet Futurists isolate Revelation 20:11 to uphold creedal assumptions, ignoring the analogy of faith—a clear hermeneutical red flag. Full Preterism synthesizes these views: the Son of Man’s spiritual coming in AD 70 ended the old covenant age, fulfilling Matthew 24’s de-creation language and establishing the enduring new covenant. Let scripture, not uninspired creeds, guide our eschatology (“the Scripture alone” and “Reformed and always reforming”).  How likely is it that there is only ONE physical de-creation text of the universe while all the others refer to the world or heavens and earth of the old covenant?

Key Eschatological Texts and Partial Preterist Interpretations

Passage	Partial Preterist Interpretation
Matthew 5:17–18	Old Covenant heaven and earth passed in AD 70
Matthew 24:3, 29, 35	Old Covenant heaven and earth passed in AD 70
Acts 2:20–21	Old Covenant world passed in AD 70
Romans 8:18–23 (YLT)	Creation of men groaning, liberation “about to be” fulfilled in AD 70 (Lightfoot, DeMar)
1 Corinthians 7:29–31	Old Covenant world passed in AD 70
2 Peter 3	Old Covenant heaven and earth passed in AD 70
Hebrews 1:10–12; 12:26-28	Old Covenant heaven and earth passed in AD 70 (Isker & Webbon)
1 John 2:17–18	Old Covenant world passed in AD 70
Revelation 6:14–17	Old Covenant world passed in AD 70
Revelation 16:20	Old Covenant world passed in AD 70
Revelation 21:1	Old Covenant heaven and earth passed in AD 70
Revelation 20:11	(Exception) Taken as literal end of physical universe to preserve futurist creeds

These interpretations, while individually considered “orthodox,” demonstrate how Full Preterists synthesize Reformed and Evangelical views into a cohesive reading of eschatological de-creation passages.

The Full Preterist view combines competing “orthodox” perspectives on Matthew 24-25’s coming of the Lord and de-creation:

Major Premise – Classic Amillennial: The coming of the Son of Man in Matthew 24-25 is the ONE second coming event, and the de-creation in verses 29 and 35 is the consummative end of the age (v. 3) event.

Minor Premise – Partial Preterist View: The coming of the Son of Man happened spiritually, and the end of age, de-creation of verses 3, 29, and 35 describe the old covenant creation/age’s passing and the new covenant age’s establishment by AD 70.

Conclusion – Full Preterist View: The coming of the Son of Man is the ONE Second Coming event fulfilled spiritually, with the end of the age and de-creation in verses 3, 29, 35 referring to the old covenant creation/age passing away in AD 67–70, establishing and maturing the new (“Scripture alone” and “Reformed and always reforming”).

[1] Crispin H.T. Fletcher-Louis a contributing author in, ESCHATOLOGY in Bible & Theology Evangelical Essays at the Dawn of a New Millennium, (Downers Grove, Illinois: Inter Varsity Press, 1997), 157

[2] G.K. Beale, The Temple and the Church’s Mission A biblical theology of the dwelling place of God, (Downers Grove, Illinois: Inter Varsity Press, 2004), 25

[3] John Brown, Discourses and Sayings of Our Lord (Edinburg: The Banner of Truth Trust, 1990 [1852]), 1:170

[4] Jerome Smith, The New Treasury of Scripture Knowledge Revised and Expanded, Thomas Nelson Publishers), p. 802

[5] John Owen, The Works of John Owen, 16 vols. (London: The Banner of Truth Trust, 1965–68), 9:134–135. John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica: Matthew – 1 Corinthians, 4 vols. (Peabody, MA: Hendrickson Publishers, [1859], 1989), 3:452, 454.

[6] Ibid., John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[7] John Owen, The Works of John Owen, 9:134–135.

[8] John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[9] John Owen, The Works of John Owen, 9:134–135.

[10] John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[11] John Owen, The Works of John Owen, 9:134–135.

[12] Ibid.

[13] John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[14] John Owen, The Works of John Owen, 9:134–135; John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[15] John Owen, The Works of John Owen, 9:134–135.

[16] John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[17] John Owen, The Works of John Owen, 9:134–135.

[18] John Lightfoot, Commentary on the New Testament from the Talmud and Hebraica, 3:452, 454.

[19] Ibid.

[20] See Sproul’s lecture on Matthew 24:34 online.

[21] Joel Webbon and Andrew Isker, “How God Destroyed Judaism In AD 70” March 7, 2025, https://rightresponseministries.com, see from 15:47 to 19:50.  See also Joel Webbon’s comments on the podcast entitled, “Red Heifers & The End Times with Dr. Taylor Marshall” where he quickly notes that Hebrews teaches the heavens and earth or world of the old covenant system was “rolled up” and done away in AD 70.

[22] John Gill, John Gill’s Exposition of the Entire Bible, BibleHub, accessed Feb 16, 2025, https://biblehub.com/commentaries/gill/psalms/102.htm

[23] Adam Clark, “Commentary on Psalms 102:18”, “The Adam Clarke Commentary”, accessed Feb 12, 2025, https://www.studylight.org/commentaries/eng/acc/psalms-102.html#verse-18. Emphasis added.  Clarke understood the creating of a new heaven and a new earth to be the Jews first coming back into the land under Ezra and Nehemiah and then ultimately in the conversion of the Jews – see his notes on Isa. 65:17.

[24] David Green, Ed Hassertt, and Michael Sullivan, House Divided: Bridging the Gap in Reformed Eschatology: A Preterist Response to When Shall These Things Be? (Ramona, CA: Vision Publishing, second edition, 2013), 63–65.

[25] Ibid.

[26] R.C. Sproul, The Last Days According to Jesus: When Did Jesus Really Say He Would Return? (Grand Rapids, MI: Baker Book House, 1998), 106

[27] Milton S. Terry, Biblical Hermeneutics: A Treatise on the Interpretation of the Old and New Testaments (Grand Rapids, MI: Zondervan Publishing House, 1986), 441–42.

[28] Peter Leithart, International Theological Commentary: Revelation 1–11 (New York, NY: Bloomsbury T&T Clark, 2018), 25–26.  Gary DeMar and Kim Burgess, The Hope of Israel and the Nations: New Testament Eschatology Accomplished and Applied, vol. 1 (Powder Springs, GA:  American Vision, 2023), pp. 215-220

[29] Gentry, Four Views on the Book of Revelation, 55.

[30] Keith A. Mathison, Postmillennialism: An Eschatology of Hope (Phillipsburg, NJ: P&R Publishing, 1999), 149.

[31] Ibid. p. 54

[32] Kenneth L. Gentry Jr., The Divorce of Israel: A Redemptive-Historical Interpretation of Revelation, vol. II: Revelation 10:1–22:21 (Acworth, GA: Tolle Lege Press, 2024), 1250.

[33] Beale, The New International Greek New Testament Commentary, 844, 1032. Emphasis added.

[34] Douglas Wilson, When the Man Comes Around: A Commentary on the Book of Revelation, (Moscow, ID: Canon Press, 2019), 245–246.