One of the most celebrated hindrances to radical preterism is the fact that the revelation of the new heavens and the new earth did not occur in AD 70. While we can assert that every other apocalyptic prophecy was fulfilled by the destruction of the Temple in Jerusalem by the Romans, we are obviously still living on the old earth.
In an extract from Theophania by Eusebuis, the Bishop of Cæsarea, seems to believe according to radical preterist theology:
“All authorities concur in the declaration that “when all these things should have been done” “The End” should come: that “the mystery of God should be finished as he had declared to His servants the prophets”: it should be completed: time should now be no more: the End of all things (so foretold) should be at hand, and be fully brought to pass: in these days should be fulfilled all that had been spoken of Christ (and of His church) by the prophets: or, in other words, when the gospel should have been preached in all the world for a testimony to all nations, and the power of the Holy People be scattered (abroad), then should the End come, then should all these things be finished. I need now only say, all these things have been done: the old and elementary system passed away with a great noise; all these predicted empires have actually fallen, and the new kingdom, the new heaven and earth, the new Jerusalem–all of which were to descend from God, to be formed by His power, have been realised on earth [emphasis added]; all these things have been done in the sight of all the nations ; God’s holy arm has been made bare in their sight: His judgments have prevailed, and they remain for an everlasting testimony to the whole world. His kingdom has come, as it was foretold it should, and His will has, so far, been done; His purposes have been finished; and, from that day to the extreme end of time, it will be the duty, as indeed it will be the great privilege of the Church, to gather into its bosom the Jew, the Greek, the Scythian, the Barbarian, bond and free; and to do this as the Apostles did in their days–in obedience, faith and hope.’”
Origen seems to concur,
“For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. (Principles, 2:6:4)”
So is it theologically possible that the thousand year binding of the Devil from his defeat by the crucifixion of Jesus the Christ in AD 30 to the beginning of the war with Rome lasted a mere 37 years? And if so, why did the thousand year reign of the Saints, from the Pentecost in AD 33 to the first resurrection (Rev. 20:5) in AD 70 also last a mere 37 years? How can a millennium last only 37 years?
And if the prophecies of the new heaven and new earth were, in fact, fulfilled in AD 70, why are we still here? I must, however, fall back on the age old theological answer when you just don’t know, “It’s a Mystery of faith.”