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If A (Matt. 24) Was Fulfilled in AD 70 [Partial Preterism/Full Preterism] and is = to B (1 Thess. 4-5) [Classic Amillennialism/Full Preterism], and B (1 Thess. 4) is = to C (1 Cor. 15) [All Agree], Then A (Matt. 24), B (1 Thess. 4), and C (1 Cor. 15) Were All Fulfilled in AD 70 / Two or More Things that Are Equal to Another Thing Are Also Equal to Each Other / With An Exegesis of Each Passage Proving the Full Preterist Case!

By Michael J. Sullivan

Hermeneutics is defined as “the study or science of interpreting the Scriptures.” The Westminster Confession of Faith correctly states that, “The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.”[1] J.I. Packer understands this to mean “that we must give ourselves in Bible study to following out the unities, cross-references and topical links which Scripture provides.”[2]

In mathematics and logic: If A bears some relation to B and B bears the same relation to C, then A bears it to C. Or the property of equality is transitive – for if A = B and B = C, then A = C.  Therefore, things which are equal to the same thing are also equal to one another. If equals be added to equals, the wholes are equal.

A = (Matt. 24:27-31, 34)

B = (1 Thess. 4:15-17)

C = (1 Cor. 15)

If A (Matt. 24) is = to B (1 Thess. 4-5) and B (1 Thess. 4) is = to C (1 Cor. 15) Then A (Matt. 24) is = to C (1 Cor. 15)

Since A (Mat. 24) = B (1 Thess. 4)
Christ Returns from Heaven 24:30 4:16
With Voice of Arch Angel 24:31 4:16
With Trumpet of God 24:31 4:16
Caught/Gathered Together with/to Christ 24:31 4:17
“Meet” the Lord in the Clouds 24:30 & 25:6 4:17
Exact Time Unknown 24:36 5:1-2
Christ Comes as a Thief 24:43 5:2
Unbelievers Caught Off Guard 24:37-39 5:3
Time of Birth Pangs 24:8 5:3
Believers Not Deceived 24:43 5:4-5
Believers to Be Watchful 24:42 5:6
Exhorted to Sobriety 24:49 5:7
Son/Sunlight Shinning From E. to W. / Sons of the Day 24:27, 36, & 38 5:4-8
And B (1 Thess. 4) =  C (1 Cor. 15)
The Sleeping to Be Raised 4:13-14 15:12-18
The Living to Be aught/Changed 4:15-17 15:51-52
Christ’s Coming (Greek: Parousia) 4:15 15:23
At the Sound of the Trumpet 4:16 15:52
Encouraged to Stand Firm 4:18 15:58
Same Contemporary “We” 4:15-17 15:51-52
Then A (Matt. 24)  =  C (1 Cor. 15)
Christ to Come (Greek: Parousia) 24:27 15:23
His People to Be Gathered/Changed 24:31 15:52
To Come with the Sound of a Trumpet 24:31 15:52
To Be “The End” (Greek telos, the goal) 24:3, 14 15:24
Kingdom Consummation (goal reached) Luke 21:30-32 15:24
All Prophecy Fulfilled at This Point Luke 21:22 15:54-55
Victory over the Law/Temple Mat. 24:1 15:55-56
Same Contemporary “We” Mat. 24:2ff 15:51-52
Two or More Things that Are Equal to Another Thing Are Also Equal to Each Other.

Matthew 24                     1 Thessalonians 4          1 Corinthians 15 

At His Coming (24:27-31) = At His Coming (4:16) = At His Coming (15:23)
At the Trumpet (24:31) = At the Trumpet (4:16) = At the Trumpet (15:52)
Dead Raised, All Gathered (24:31) = Dead Raised (4:16) = Dead Raised (15:35-44)
All Living Gathered
(24:31)
= Living Caught Together to Him (4:17) = Status of Living Changed (15:51)

(Chart Copyright 11/05/15  Michael Sullivan & Tony Denton – special thanks to Tony Denton for helping me with this chart and getting it PERFECT! This chart is a combination/synthesis of two charts we each produced separately.  I think this one says it all folks.  Please ask either of us for permission to use it / thank you for your consideration).

If A (Matt. 24:27-31) was fulfilled in AD 70 [Partial and Full Preterist agree], and if A (Matt. 24:27-31) is equal to both B (1 Thess. 4:15-17)  and C (1 Cor. 15) [Classic Amillennial and Full Preterist agree], then both B (1 Thess. 4:15-17) and C (1 Cor. 15) were fulfilled at Christ’s parousia in AD 70 [Full Preterism].  In other words, “Things which are equal to the same thing are also equal to one another. If equals be added to equals, the wholes are equal.”

PREMISE #1:  The parousia/coming of Christ in Matthew 24 took place in AD 70 (according to Partial Preterists and Full Preterists)

PREMISE #2:  The parousia/coming of Christ in Matthew 24 is the same coming of Christ in 1 Thessalonians 4-5 and 1 Corinthians 15 (according to Classical Amillennialists and Full Preterists)

CONCLUSION:  The parousia/coming of Christ in 1 Thessalonians 4-5 and 1 Corinthians 15 took place in AD 70.

Preterists unite these two clear premises from both groups:

  • Partial PreterismThe imminent time texts concerning the parousia of Christ, resurrection and judgment of the dead = AD 70 and…
  • Classical AmillennialismThe analogy of Scripture supports only one NT “hope” of the parousia of Christ, resurrection and judgment of the living and dead.

Therefore, we “…speak more clearly” and consistently in our debate with futurists.  The divided corporate Reformed “House” contains the two premises (which we assume are true) and we are simply uniting the two valid premises into one new House.  We’re validating the Reformed and Sovereign Grace House by accepting both of it’s competing premises, and then uniting them, further honoring the Reformed and Sovereign Grace House.  This has and will continue to appeal to Reformed and Sovereign Grace believers as Biblical preterism spreads throughout their churches.   We are making a motion to revise the creeds to make them more “orthodox” (straight) with the “more clear” teaching of Scripture–“Sola Scriptura” and “Semper Reformanda”–selah.

An Exegesis of Matthew 24-25

By Michael J. Sullivan

“End of the age” – Were the disciples “confused?” Did they ask about the end of planet earth?

All Dispensational Zionists begin with the disciples question in Matthew 24:3 and simply assume what they need to prove when they assume that the disciples were “confused” in associating Jesus’ coming and end of the age with the destruction of the temple. Since the Zionists theology separates these events by thousands of years, and the disciples linked them to be fulfilled altogether, they merely assume the disciples were mistaken and not them or their system. Here are some key hermeneutical steps the Zionist willfully skips:

  • The Jews of Jesus’ day understood the phrase “this age” to be the old covenant age of Moses and the prophets and the “age to come” as the new covenant or Messianic age.
  • In the book of Daniel the consummation of the major eschatological events can be found in chapters 7, 9 and 12. Daniel connected the eschatological time of the end” events such as the desolation of the temple, the resurrection, the tribulation, the coming of the Son of man and the arrival of the kingdom, to take place when the city and temple would be destroyed – or “when the power of the holy people would be completely shattered” “all these things” (not some of them) would be fulfilled together (cf. see the consummation scenes in Dan. 12:1-7; Dan. 7:13-14, 18, 27; 9:24-27).
  • In Matthew 13:39-43, 51 Jesus taught that the judgment and resurrection (“the time of the end” eschatological events) would take place at the end of their old covenant “this age.”Jesus specifically asks them if they understood His teaching on the time of this harvest at the end of their “this age” and they emphatically responded “Yes” (vs. 51).
  • Jesus had previously taught that He would return in some of their lifetimes (Matthew 10:22-23; 16:27-28/Mark 8:38-9:1).
  • Jesus previously taught them that all the blood from righteous Abel (from Genesis up to those He would send to them) would be avenged when the temple was destroyed in their “this generation” (Matthew 23:30-36, 38). Isaiah in his “little apocalypse” (Isiah 24-28) posits all of the eschatological events (judgment, de-creation, avenging the sin of blood guilt, the blowing of the trumpet, the resurrection, etc…) to take place together when the temple would be destroyed or “when he makes all the altar stones to be like chalk stones crushed to pieces” (Isaiah 27:9).

So before we even get to Matthew 24, the disciples could have discerned from such prophets as Daniel and Isaiah, that all of the eschatological events would be fulfilled when the temple was destroyed. The record clearly states that the disciples understood Jesus’ teaching on “the end of age” or the end of their “this age.” And lastly, Jesus had already taught them that some of them would live to witness His return and the destruction of the Temple. Therefore, they were NOT mistaken to associate and connect Jesus’ coming (to destroy the Temple [that they were looking at and discussing] in their generation) with His coming and the end of the age.

Just because Matthew (as a responsible narrator) or Jesus have elsewhere shown us where the disciples were confused in Matthew’s gospel, does not mean that they were confused here in Matthew 24:3. In fact, when the disciples are confused or wrong about something they ask, Matthew’s gospel clearly teaches us, that this indeed is the case (ex. Matthew 16:6-12, 21-23; 17:4-5; 19:13-15; 20:20-25).

Milton Terry was spot on when he wrote of Jesus’ teaching on the “end of the age” in the Olivet discourse and elsewhere in the NT (such as Hebrews 9:26-28):

“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.” Milton S. Terry, Biblical HERMENEUTICS A Treatise on the Interpretation of the Old and New Testaments, (Zondervan Publishing House, 1986), 441-442.

After all the second appearing or coming of Christ to close the old covenant age is further described as Christ coming “…in a very little while” and “would not tarry” (Hebrews 10:37).

Therefore, since Matthew 24-25 is about Christ coming in judgment upon old covenant Jerusalem in AD 66 – AD 70 to bring an end to the old covenant age (not the planet earth or to end the Church age), the futurist is the one confused over Jesus’ teaching in the Olivet Discourse and not the disciples. Having established that the discourse is about the end of the old covenant age and not world history or planet earth, we can readily see how all these things would be fulfilled in Jesus’ contemporary AD 30 – AD 70 “this generation” (Matthew 24:34).

“This generation

In Matthew 24:34 Jesus clearly identifies that the “this generation” of the “you” (first century Jews not 21st. century ones) of whom He is addressing would not pass away before “all these things” (the signs, end of the age and His coming) would be fulfilled. The Greek word for “generation” here is genea and is used over 30 times in the N.T. and in each context it is never used as anything other than to address a 40 year generation or in particularly, the first century contemporary generation of Jesus, the disciples or their contemporary enemies. However, some of futurist alleged “scholars” have admitted to this but claim Matthew 24:34 is the exception to the rule and thus they feel they have the liberty to make up their own definitions of the word to fit their theology. Let’s go over a couple of them.

The first false view claims that “this generation” is interpreted to mean, “the Jewish race will not pass away until all these things be fulfilled.”There is simply no solid exegetical or lexical evidence for this use of genea in the NT. If the race of Jews was intended by Jesus or Matthew, they would have used the Greek word genos.

The second main error popularized by Hal Lindsey, an alleged “prophecy expert” who, based on current events and not the Bible claimed,

“WE are the generation that will see the end times… and return of Christ.” And “unmistakably… this generation is the one that will see the end of the present world and the return of Christ”[1]

And then this view was fueled from the pulpit from mega church Pastors such as Chuck Smith of the Calvary Chapel (one of my former Pastors) movement:

“…that the generation of 1948 is the last generation. Since a generation of judgment is forty years and the Tribulation period lasts seven years, I believe the Lord could come back for His Church any time before the Tribulation starts, which would mean any time before 1981. (1948 + 40 – 7 = 1981).”[2]

In his bookFuture Survival (1978) Chuck wrote,

“From my understanding of biblical prophecies, I’m convinced that the Lord is coming for His Church before the end of 1981.”[3]

Lindsey began by admitting that a generation“was something like forty years.”Since 40 years have passed, instead of throwing in the towel on his theory, Lindsey now claims a generation could be 60-80 years. If this doesn’t sound new, it’s because it isn’t. The “expanding” of a generation is exactly what the Mormon’s and Jehovah’s Witnesses have done with their false predictions concerning “this generation.”

John Hageewrites,

“There are ten prophetic signs in Scripture that describe the world in the last days. When these ten prophetic signs occur in one generation, that generation will see the end of the age.”[ii]

And of course according to Hagee, our generation allegedly has seen all ten of these (how convenient).

Again, genea in the gospels and especially the phrase “this generation” is never used in directing the reader to a future generation but rather always to the contemporary one of Jesus’ and His first century audience. Had this been the intention of Jesus, He could have simply said, “that generation…” instead of “this generation…”So much for taking “this generation” “literally” and how it is used everywhere else in the Bible! The fact remains that all of the signs Jesus gives here in Matthew 24 were seen and fulfilled before the end of the old-covenant age in AD 70.

“False Messiahs”

Jesus predicted that false messiahs would come in the generation of the first century disciples and they did:  Theudas Acts 5:36; 13:6), Judas of Galilee (Acts 5:37), and Simon (Acts 8:9-11) to name a few.  In the epistles of John, John writes (as that generation was ending) informs the first century church that they knew it was “the last hour” because the Antichrist’s had arrived (1 John 2:17-18). For those who understand the “Antichrist” and “Man of Sin” to be the same person, we should point out that this individual was alive and “already at work” during the time of Paul (cf. 2 Thessalonians 2:3-8). Contrary to the popular science fiction writings of Dispensational Zionist Hal Lindsay, this individual is not “alive and well on planet earth” in the form of some political leader of Russia, Iran, Iraq, etc.

The Jewish historian Josephus writes of a false prophet during the destruction of Jerusalem which deceived the Jews to stay and fight the Romans:

“Of so great a multitude, not one escaped. Their destruction was caused by a false prophet, who had on that day proclaimed to those remaining in the city, that “God commanded them to go up to the temple, there to receive the signs of their deliverance.” There were at this time many prophets suborned by the tyrants to delude the people, by bidding them wait for help from God, in order that there might be less desertion, and that those who were above fear and control might be encouraged by hope. Under calamities man readily yields to persuasion but when the deceiver pictures to him deliverance from pressing evils, then the sufferer is wholly influenced by hope. Thus it was that the impostors and pretended messengers of heaven at that time beguiled the wretched people.” (Josephus, Wars, 6.3.6.).

“Wars and Rumors of Wars”

“In AD 40 there was a disturbance at Mesopotamia which (Josephus says) caused the deaths of more than 50,000 people. In AD 49, a tumult at Jerusalem at the time of the Passover resulted in 10,000 to 20,000 deaths.  At Caesarea, contentions between Jewish people and other inhabitants resulted in over 20,000 Jews being killed.  As Jews moved elsewhere, over 20,000 were destroyed by Syrians.  At Scythopolis, over 13,000 Jews were killed.  Thousands were killed in other places, and at Alexandria 50,000 were killed.  At Damascus, 10,000 were killed in an hour’s time.” (John L. Bray, Matthew 24 Fulfilled, p. 28)

“The Annals of Tacitus, covering the period from AD 14 to the death of Nero in AD 68, describes the tumult of the period with phrases such as “disturbances in Germany”, “commotions in Africa”, commotions in Thrace”, “insurrections in Gaul”, “intrigues among the Parthians”, “the war in Britain”, and “the war in Armenia”.  Wars were fought from one end of the empire to the other. With this description we can see further fulfillment: “For nation will rise against nation, and kingdom against kingdom.” (Matthew 24:7)[iii]

When Jesus was addressing wars and rumors of wars, He was not referring to what is going on in modern day Russia, China, Israel, Iraq, United States, or Europe today.  To reach into Matthew 24 and back into the OT and twist these passages and prophecies by asserting that they are referring to these modern day countries and to us today is irresponsible exegesis to say the least.

“Famines”

Again, the Bible and history record famine and pestilences during “the last days” (AD 30 – AD 70) of the Mosaic old-covenant age and generation Acts 11:27-29).  In AD 40 and AD 60 there were pestilences in Babylon and Rome where Jews and Gentiles alike suffered.

“Earthquakes”

The book of Acts records for us an earthquake occurring in the Apostolic generation (Acts 16:26).  “…just previous to 70 AD there were earthquakes in Crete, Smyrna, Miletus, Chios, Samos, Laodicea, Hierapolis, Colosse, Campania, Rome, and Judea.” (DeMar, Gary, ibid., 64)

“Put to Death” 

The first century Christians were to expect tribulation, to be brought before kings and rulers, imprisonment, beatings, for the sake of Jesus. Please read the book of Acts 4:3,17; Acts 5:40; Acts 7:54-60; Acts 8:1; Acts 9:1; Acts 12:1-3; Acts 14:19 to see the fulfillment of Jesus’ prophecy in Luke 21:12.   In fulfillment of our Lord’s words, Paul and Silas were beaten (Acts 26:23) and Paul was brought before rulers and kings – Gallio, (Acts 28:12), Felix (Acts 24), Festus and Agrippa (Acts 25).   Peter and Paul were put to death in the persecution of Nero.

“And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14)

The reader at this point says, “I got you. How are you going to be able to prove the gospel was preached throughout the entire globe before A.D. 70?!?”Allowing Scripture to interpret Scripture, this is not difficult to prove at all:

PROPHECY            FULFILLMENT

“And this gospel of the kingdom shall be preached in all the world (Greek oikumene) for a witness unto all nations; and then shall the end come” (Matthew 24:14) “But I say, have they not heard? Yes indeed:‘Their sound has gone out to all the earth, and their words to the ends of the world (Greek oikumene)” (Romans 10:18)
“And the gospel must first be published among all nations (Greek ethnos)”(Mark 13:10) “…My gospel… has been made manifest, and by the prophetic Scriptures has been made known to all nations (Greek ethnos)…” (Romans 16:25-26)
“And He said to them, ‘Go into all the world(Greek kosmos) and preach the gospel to every creature” (Mark 16:15) “…of the gospel, which has come to you, as it has also in all the world(Greek kosmos), as is bringing forth fruit…,” (Colossians 1:5-6).
And he said unto them ‘Go into all the world and preach the gospel to every creature (Greek kitisis) ” (Mark 16:15) “…from the gospel which you heard, which was preached to every creature (Greek kitisis) under heaven, of which I, Paul became a minister” (Colossians 1:23)
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth (Greek ge)” (Acts 1:8). “But I say, have they not heard? Yes indeed:‘Their sound has gone out to all the earth (Greek ge), and their words to the ends of the world” (Romans 10:18)

 Jesus nor the Apostle Paul meant nor understood these phrases of “into all the world,” “all nations,” “every creature,” or “end of the earth,” to be global terms. These are describing the nations of the Roman Empire or the world as they knew it.

“Abomination that causes desolation”

In Luke’s account of the abomination that causes desolation, the fulfillment of this prophecy is identified with the Roman armies surrounding Jerusalem and laying it waste in the years of AD 66 – AD 70, “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city. For this is the time of punishment in fulfillment of all that has been written.” (Luke 21:20-22). History records for us that the early Christians were not deceived by the Jewish false prophets and fled to Pella and were safe.

“Great Tribulation”

Any Bible College or seminary class on hermeneutics would tell us that we need to follow a grammatical historical hermeneutic. One of the steps involved in interpreting how language and terms are used is to honor the way language is used during the time it was written in. Josephus who was a close contemporary of Jesus’ time describes the destruction of Jerusalem in practically the identical language:

“Now this vast multitude is indeed collected out of remote places, but the entire nation was now shut up by fate as in prison, and the Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world;”[vi]

The words “For then shall be great tribulation…” are words linking the tribulation period with the preceding fleeing of the disciples from Jerusalem in the previous context (vs.17-20, cf. also Lk.21:20-23). The great “wrath” and “distress” upon “this people” in the “land” in (Lk. 21:23) is parallel to Matthew’s tribulation period described for us in Matthew 24:21.  The Tribulation period is not a global event as the Dispensational Zionists have tried to portray it, but a local event that took place in Jesus’ contemporary AD 30 – AD 70 “this generation.”

“The stars shall fall from heaven” and “the Son of Man coming on the clouds”

God’s coming on the clouds and stars falling from heaven, as used elsewhere in the Bible, are metaphors referring to the judgment of nations, not the destruction of the physical planet.  This can be seen in such O.T. passages referring to the fall of Babylon, Egypt, Edom, and Israel (Isa. 13:9-10; 19:1; 34:4-5; Ezk. 32:7-8; Amos 5:21-22; Psalm 18; Psalm 104; Hab. 1:2ff.).  Did God come on a literal cloud when he judged Egypt by means of the Assyrian’s in 670 B.C.: “Behold, the LORD rideth upon a swift cloud, and shall come into Egypt” (Isa. 19:1)?  Was the literal heaven “dissolved” and rolled back like a scroll and did literal stars fall down from heaven when National Idumea (or Edom) was judged by God in the OT: “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment” (Isa. 34:4-5)? In Matthew 24, the context is the fall of Jerusalem and the destruction of the Temple.  The sun, moon, and stars represented the universe of Israel and her rulers which would fall from her covenantal significance by  A.D. 70 for rejecting Christ and His Apostles and prophets (cf. Matthew 23:31-36). Reformed and Puritan theologian John Owen had this to say of this text,

“And hence it is, that when mention is made of the destruction of a state and government, it is in that language that seems to set forth the end of the world.  So Isa. 34:4; which is yet but the destruction of the state of Edom.  And our Saviour Christ’s prediction of the destruction of Jerusalem, Matthew 24, he sets it out by expressions of the same importance.  It is evident then, that, in the prophetical idiom and manner of speech, by ‘heavens’ and ‘earth’, the civil and religious state and combination of men in the world, and the men of them, are often understood” (John Owen, Works, Banner of Truth Pub., Vol. 9, 134).

John L. Bray correctly writes of the stars falling from the heavens of Matthew 24:29:

“Jewish writers understood the light to mean the law; the moon, the Sanhedrin; and the stars, the Rabbis.” (John Bray, Matthew 24 Fulfilled, p.125).

“Heaven and earth will pass away”

So far we have found contextual and grammatical reasons to interpret the “end of the age” as the old covenant age in vs. 3, the stars falling from the heavens in vs. 29 to be the religious and civil rulers falling from the places of power when Jerusalem and her Temple was destroyed in AD 70, but what of verse 35 which addresses the “heaven and earth” passing away? Surely that is referring to the end of planet earth? Once again there is contextual and a historical hermeneutic within the Christian church to also understand this to be referring to the old covenant heavens and earth and it’s temple.

G.K. Beale’s research indicates,

“…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.” (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). J.V. Fesko, Last things first Unlocking Genesis 1-3 with the Christ of Eschatology, (Scottland, UK, 2007), 70.

Reformed theologian John Brown in identifying the passing of “heaven and earth” in Matthew 5:18 writes:

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

Commentators are correct to identify the “heaven and earth” of (Matthew 5:18) as the “heaven and earth” of (Matthew 24:35), but the context of both point us to the old covenant system and not the planet earth. According to Jesus’ teaching in Matthew 5:17-18 if heaven and earth have not passed away, then we are currently under all of the “jots and tittles” of the old covenant law.

And now specifically of the passing of heaven and earth here in our text, Evangelical Crispin H.T. Fletcher-Louis makes the following comments on 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.” And “. . . [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] and Matthew 5:18 refer then to the destruction of the temple as a passing away of an old cosmology. (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).

Jesus nor the NT writers ever predicted the end of the planet earth as is simply assumed by so many here in Matthew 24:3, 29, 35 and elsewhere in the NT. When we take a combined look at some of the best theologians within the Reformed and Evangelical communities, we find a preterist interpretation of virtually every eschatological de-creation prophecy in the Bible. Combined, John Owen, John Locke, John Lightfoot, John Brown, R.C. Sproul, Gary DeMar, Kenneth Gentry, James Jordan, Peter Leithart, Keith Mathison, Crispin H.T. Fletcher-Louis, Hank Hanegraaff, and N.T. Wright teach that the passing away of heaven and earth (Matt. 5:17–18; 24:3, 29, 35; 1 Cor. 7:31; II Peter 3; I Jn. 2:17–18; Rev. 21:1) refers to the destruction of the temple or to the civil and religious worlds of men—either Jews or Gentiles; and that the rulers of the old covenant system or world, along with the temple, were the “sun, moon, and stars,” which made up the “heaven and earth” of the world that perished in AD 70. (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. John Brown, Discourses and Sayings of our Lord, 3 vols. (Edinburgh: The Banner of Truth Trust, [1852] 1990), 1:170. John Locke, The Clarendon Edition of the Works of John Locke: A Paraphrase and Notes on the Epistles of St Paul Volume 2, (NY: Oxford University Press, 1987), 617–618. R.C. Sproul, The Last Days According to Jesus (Grand Rapids, MI: Baker Books, 1998). Kenneth Gentry, He Shall Have Dominion (Tyler TX: Institute for Christian Economics, 1992), 363–365. Kenneth Gentry (contributing author), Four Views on the Book of Revelation (Grand Rapids, Michigan: Zondervan, 1998), 89. Gary DeMar, Last Days Madness: Obsession of the Modern Church (Powder Springs: GA, 1999), 68–74, 141–154, 191–192. James B. Jordan, Through New Eyes Developing a Biblical View of the World (Brentwood, TN: Wolgemuth & Hyatt, Publishers, 1998), 269–279. Crispin H.T. Fletcher-Louis (contributing author) Eschatology in Bible & Theology (Downers Grove, Illinois: Inter Varsity Press, 1997), 145–169. Peter J. Leithart, The Promise of His Appearing: An Exposition of Second Peter (Moscow, ID: Canon Press, 2004). Keith A. Mathison, Postmillennialism: An Eschatology of Hope (Phillipsburg, NJ: P&R Publishing, 1999), 114, 157–158. N.T. Wright, Jesus and the Victory of God (Minneapolis, MN: Fortress Press, 1996), 345–346. N.T. Wright, The Resurrection of the Son of God (Minneapolis, MN: Fortress Press, 2003), 645, n.42. Hank Hanegraaff, The Apocalypse Code (Nashville, TN: Thomas Nelson Publishers, 2007), 84–86. C. Jonathin Seraiah, The End of All Things: A Defense of the Future (Moscow, ID: Canon Press, 2002).

These interpretations are, individually considered, “orthodox.” Yet when Full Preterists consolidate the most defensible elements of Reformed and Evangelical eschatology, anti-preterists unite in opposition to even some of their own stated views. The Full Preterist combines the two competing “orthodox” views on the coming of the Lord and de-creation of Jesus’ teaching in Matthew 24-25 to form a consistently exegetical and historical position:

  1. CLASSIC AMILLENNIAL VIEW: The coming of the Son of Man in Matthew 24-25 is the ONE second coming event as is the de-creation spoken of here.
  2. 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 are descriptive of the passing of the old covenant creation/age and establishing the new by AD 70.
  3. FULL PRETERIST VIEW(Synthesis of 1-2 “Reformed and always reforming”): The coming of the Son of Man is the ONE second coming event (as is the de-creation spoken of in verses 3, 29, 35) whereby Christ came spiritually to the old covenant creation/age in the events of AD 66 – AD 70 and establish the new.

Division Theories Refuted

The “those days” (plural) vs. “that day” (singular)”argument”

Some Partial Preterists such as Kenneth Gentry argue that since Jesus uses the plural “days” in Matthew 24:1-34 this refers to the days leading up to the fall of Jerusalem and when Jesus uses “day” in Matthew 24:36ff. this refers to another future event or literal Second Coming of Jesus to end world history. Probably the best way to refute orthodox Partial Preterism is with orthodox Partial Preterism. Gary DeMar appeals to John Gill, Adam Clarke, and Gentry’s favorite Partial Preterist John Lightfoot – as taking the “day and hour” (Matt. 24:36) as Christ coming in the fall of Jerusalem (as do Full Preterists).[11] Others that see the “Day and hour” along with the parables in Matthew 24 being fulfilled in AD 70 would be Keith A. Mathison and N.T. Wright.[12]

Jesus in His exhortation to the Church at Sardis in Revelation 3 tells them (a church that no longer exists– not us) to watch” for He would come upon them as a “thief” and at an “hour” they were not expecting if they did not repent.  This is consistent with what we have seen here in Matthew 24 -25 — Jesus would come in their “this generation” or as in the book of Revelation, He would come “shortly” to that first century audience.

The “last day” or “that day” (singular), is simply the last day of the “days” (plural) in question or in the context. Peter uses the terms “last time” (singular) and “last times” (plural) to be saying the same thing Jesus was – ALL the prophecies in the OT concerning the Messiah’s judgment and salvation would be accomplished in an “at hand” “last time” “last days” or “this generation” time period (1 Pet. 1:5-20, 4:5, 7, 17; Acts 2:40/Lk.21:22-32). One does not have to be a rocket scientist or have a PhD in theology to see this. This is an odd position for Gentry to have since he understands the de-creation and “last hour” (singular) of the Anti-Christ’s in 1 Jn. 2:17-18 to be the fulfillment of the “signs” section and Christ’s coming in an AD 70 found in Matthew 24:23-34.

In the OD and in Luke 17 Jesus uses the judgment of the days (plural) and day (singular) of Noah as a type and illustration of what was going to take place in His generation.

In Luke 17’s account of the Second Coming, both “days” and “day” are used interchangeably together describing the same event:

a). “For the Son of Man in His DAY will be like the lightening,…” (vs. 24).

b). “…so also will it be in the DAYS of the Son of Man” (vs. 26).

c). “It will be just like this on the DAY the Son of Man is revealed” (vs. 30).

d). “On that DAY…” (vs. 31).

Again, Jesus uses “days” (plural) and “day” (singular) in referring to the judgments of Noah and the destruction of Sodom as an example of His Second Coming in the fall of Jerusalem.

To further lay waist this eschatological schizophrenia of two second comings proposed by Partial Preterists such as Kenneth Gentry all we need to do is further harmonizing Matthew 24’s alleged two sections or comings of Christ with Luke 17. Please note that someone forgot to tell Luke to organize his material in a Partial Preterist section A” coming and a section B” coming chronology.

Matthew 24

Alleged section “A” (“a” coming of Christ in AD 70 before vs. 34) 

1) vss. 17,18 – “Let him which is on the housetop not come down…”

2) vs. 26-27 – “For just as the lightning comes from the east…”

3) vs. 28 – “Wherever the corpse is, there the vultures will gather.”

Section B (“The” Alleged Second (third?) Coming of Christ vs. 36ff.)

4) vss. 37-39 – “For the coming of the Son of Man will be just like the days of Noah.”

5) vss. 40.41 – “Then there shall be two men in the field; one will be taken, and one will be left.”

Luke 17 

One section describing one Second Coming (events mixed and nonsensical if Gentry’s division theory of Mt.24 is correct)

2) vss. 23, 24 – “For just as the lightning, when it flashes…”

4) vss. 26,27 – “And just as it happened in the days of Noah, so it shall be also i the days of the Son of Man” 1) vs. 31- “On that day, let not the one who is on the housetop…”

1) vss. 31 – “On that day, let not the one who is on the housetop…”

5) vss. 35,36 – “There will be two women grinding at the same place; one will be taken, and the other will be left.

3) vs. 37 – “…Where the body is, there also will the vultures be gathered.”

The Matthew 24 and Luke 17 parallels present problems for all futurist eschatologies, but they effectively destroy some Postmillennial Partial Preterist positions such as Gentry’s. If Matthew 24 deals with two different parousias of Christ with events leading up to two different time periods, then Luke’s account is incorrect. Either Luke was wrong in mixing up these events or preterists such as Gentry are wrong in dividing up Matthew 24 into two sections with two comings of Christ. Both Matthew 24 and Luke 17 speak of the same “days” time period that were leading up to Christ’s revelation “DAY” in AD 70.

Two comings?  

Gary DeMar correctly points out:

“Similarly, there is little evidence that the “coming of the Son of Man” in Matthew 24:27, 30, 39, and 42 is different from the “coming of the Son of Man” in 25:31.”[13]

Signs vs. no signs  

Some Partial Preterists such as Gentry try and reason that since there are specific signs that are mentioned before verse 34 and there are none mentioned after this verse, that this somehow proves there are two sections with two different comings of Christ involved. Hmm. I think a more“common sense” approach might be that Jesus has finished answering the disciple’s questions as far as what specific signs to look for and not to look for in indicating His imminent return and is now going to give some further teaching and exhortations on being ready and watchful for these events! But doesn’t the fact Jesus exhorts the disciples after verse 34 to “watch,” “pray,” and “be ready” have some connection with being discerning of the signs He had just mentioned? Jesus has just finished answering the disciples question regarding the signs of His return and is now going to illustrate through the use of various parables the necessity of being ready and watching for the same events the disciples asked about and that He had just answered in verses 4-34. This is not difficult folks.

“This generation” vs. “a long time

Some Partial Preterists such as Gentry argue that since before verse 34, there is a short time frame of forty years.  And after verse 34, the time frame is long (24:48; 25:5, 19) – thus a justification in two comings separated by thousands of years.

To be thorough, I will also cover Luke 19 since many appeal to this text as well. In Luke 19:11 many having listened to John the Baptist and Jesus’ declarations of the “kingdom being at hand” thought they were teaching the kingdom would come “immediately” or “at once” (Greek eggus). In response to that “immediate” mindset, Jesus gives the parable of the “Ten Minas” where He describes Himself as one going away into a far country to receive the rights to be King over Israel and then traveling back, as going into a “distant country” or taking a long journey (Lk. 19:12ff.). Jesus’ listeners would not gather from Jesus’ parable of the man going to a “distant country” as taking thousands of years! Jesus also understood that many false prophets would arise making premature statements that the kingdom was again “immediately” (Greek eutheos) going to appear when in fact it was not (Lk. 21:19). Jesus’ teaching of His coming and kingdom arriving in “this generation” (Lk. 21:27-32) was some 40 years removed from the false concept that He was teaching an “immediate” arrival or that general wars and earthquakes marked the nearness of His parousia and kingdom. There were certain events that needed to transpire first such as the great commission throughout the Jewish and Roman world.

Now let’s look at the first “long time” text in Matthew 24. The first appeal is to the wicked servant who interprets His master being gone as a “long time” and beats his fellow servants and drinks with other drunkards Matt. 24:48-49.   Obviously the servant was punished within his own lifetime so where is the thousands of years delay of Christ taught here?

Another appeal of some Partial Preterists for a 2,000+ years “delay” of Christ’s return is found in Jesus’ teaching of the ten virgins in Matt. 25:5 where He says, “the bridegroom was a long time in coming, and they all became drowsy and fell asleep.”Jesus’ first century audience were aware of the Jewish wedding scene of a man being betrothed to a woman up to a year while he prepared a home for them. He could come at any time to “snatch” (1Thess. 4:17) her from her life and existence under her father to himself. Because of this she needed to be excited and ready not sluggish and doubtful of his love. The foolish virgins considered this a “long time” and were not ready and fell asleep. Because they viewed this as taking too long and were “foolish,” they did not make preparations of buying oil for His surprise arrival. No one listening to Jesus’ words here would consider this parable as teaching a 2,000 + years “long time” as some Partial Preterists have interpreted it to mean. They would interpret “long time” in the context of a person’s lifetime along with the other parables and would consider it being consistent with Jesus’ 30 – 40 year “this generation” teaching and time frame.

The last reference is to the parable of the talents in Matt. 25:19. Again all the points I made above apply here as well. The servant was not “alert” but “lazy” and “worthless”! What he had was given to the faithful servants in verses 28-29 as the kingdom would be taken from the faithless apostates and given to the Church – the true Israel/Nation of God (cf. Matt. 21:33-45).

It’s not exactly accurate for some Partial Preterists to assume that that 40 years is a “short time.”Relatively speaking in the world and Israel waiting thousands of years for salvation of the Messiah – this could be true. But if one is 20-30 years old or older during the time Jesus utters His “this generation” statement, 40 years is making one nearing the end of his life 60 – 70 or older. Therefore, viewing it from Israel’s redemptive history, fulfillment within 40 years could easily be considered “at hand,” but in the context of a person’s lifetime, 40 years was enough time to be tempted to think it may not occur (as we see in Peter has to deal with in regards to the “mockers” and false teachers in His letters).

Gary DeMar responds to Partial Preterists who assume “long time” means thousands of years to justify two different comings in Matthew 24,

“In every other New Testament context, “a long time” means nothing more than an extended period of time (Luke 8:27; 23:8; John 5:6; Acts 8:11; 14:3, 28; 26:5, 29; 27:21; 28:6). Nowhere does it mean centuries or multiple generations.”[14]

Having spent some time critiquing and refuting the Partial Preterist division theories of Kenneth Gentry by using the exegesis of another  Partial Preterist (Gary DeMar), I will turn some attention to Gary DeMar, Keith Mathison, and those Partial Preterists that see the coming of the Son of Man throughout Matthew 24-25 as being fulfilled in AD 70 – yet still claim the NT speaks of a future coming.

Not only does DeMar believe the coming of Christ in both Matthew 24-25 took place in AD 70, but he affirms that “John’s version of Matthew 24-25 is found in the book of Revelation.” Apart of DeMar’s “exegetical” work is to compare and parallel Matthew 24 with the rest of the NT and find AD 70 fulfillments where amillennialists and dispensationalists don’t.  However, DeMar’s hermeneutic and exegetical method is more than arbitrary and inconsistent.  For example here is one that DeMar neglects:

MATTHEW 24-25 REVELATION 20:5-15
Resurrection and judgment Matt. 24:30-31 (cf. Matt. 13:39-43/Dan. 12:2-3) Matt. 25:31-46 (cf.   Matt. 16:27-28) Resurrection and judgment Rev. 20:5-15
De-creation heaven and earth pass/flee Matt. 24:29, 35 (cf. Matt. 5:17-18) De-creation heaven and earth pass/flee Rev. 20:11 (cf. Rev. 6:14; 16:20; 21:1)
Christ on throne to judge Matt. 25:31 God on throne to judge Rev. 20:11
Wicked along with Devil eternally punished Matt. 25:41-46 Wicked along with Devil eternally punished Rev. 20:10, 14-15

Gary DeMar publishes James Jordan whom claims Daniel himself was raised out of Hades or Abraham’s Bosom in AD 70 according to Daniel 12:2, 13 and Revelation 20.  The partial preterists are also on record for saying things such as, “The Apostle John in the book of Revelation picks up where Daniel leaves off.”So here is something that DeMar needs to address as well:

DANIEL   12:1-2 REVELATION   20:5-15
Only those whose names are written in the book would be delivered/saved from eternal condemnation Dan. 12:1-2 Only those whose names are written in the book would be delivered/saved from the   lake of fire Rev. 20:12-15
This is the time for the resurrection and judgment   of the dead Dan. 12:1-2 This is the time for the resurrection and judgment   of the dead Rev. 20:5-15

The analogy of Scripture and these charts demonstrate that DeMar’s view that we are still in the millennium and that the end of the millennium resurrection is still unfulfilled (while believing that the resurrection of Daniel 12:2-3 was fulfilled in AD 70) is creedally arbitrary.  Daniel is told to seal up the content of this prophecy because the time of fulfillment is “far off” and John the opposite – don’t seal up the content of this prophecy because the time of fulfillment was “at hand.”There is no exegetical evidence whatsoever that Revelation 20 is future while chapters 1-19 and 21-22 were fulfilled by AD 70 – per Partial Preterism and Gary DeMar.  Since there is NO exegetical support for Gary’s view, one has to wonder if he is affraid of losing creedal financial support?

Oddly Gary claims Postmillennial Partial Preterism is winning the eschatological battle.  Apparently it did not win the eschatological debate for Luther, Calvin and the WCF which have taught the coming of Christ in Matthew 24-25 is indeed the Second Coming (as Full Preterism teaches).  And what about today?  Mathison and DeMar didn’t win the battle over Matthew 24-25 in the Reformation Study Bible, which is in perfect harmony with Full Preterism in interpreting the parallel’s in Matthew 24:30-31 as being the same eschatological event with the following passages:

“But the language of [Matthew 24:31] is parallel to passages like 13:41; 16:27; 25:31, as well as to passages such as 1 Cor. 15:52 and 1 Thess. 4:14–17.  The passage most naturally refers to the Second Coming.” (see HD, 112).

  An Exegesis of 1 Thessalonians4:15-17

By Michael J. Sullivan

Vs. 15 – “According to the Lord’s own word,…”

Having just looked at the analogy of Scripture or the parallels between Matthew 24-25 with 1 Thessalonians 4-5, it should be extremely obvious that Paul is drawing from Jesus’ teaching in the Olivet Discourse for his instruction on the Second Coming in his epistles to the Thessalonians.

Vss. 15-17 – Audience Relevancy Jesus’ “you” and Paul’s “we”:

If I were to say, “We who live long enough to see the year 2030,” there is no reason to think that I would be assuming that I myself would be among the living in 2030. My only assumption would be that some of us today would be alive in 2030.  In the same way, Paul’s words imply only that he knew that some of his contemporaries would still be alive when Christ returned, as Christ Himself promised would be the case in Matthew 16:27–28; 24:34.

Spiritual nature of fulfillment

A day was approaching when Christ would deliver first century believers in the Thessalonian Church from their first century Jewish persecutors by giving them the same kind of trouble they were giving them (1Thess. 1:10; cf. 2 Thess. 1:6–7).  Are members of the first century church and their Jewish persecutors alive today?  Uh, no they are not.

When that day came, the Lord descended from heaven with a word of command (or “a shout”), with archangelic voice, and with a trumpet call of God; and the dead in Christ rose.  Then the living in Christ and the dead in Christ were simultaneously “caught up” in “clouds” to “a meeting of the Lord in the air.”

We can know that Paul’s words in 1 Thessalonians 4:14–17 are not to be interpreted literally (a literal trumpet, etc.) because the Scriptures tell us elsewhere not to interpret them literally. In Exodus 19 and 20, the Lord came down in a cloud over Mount Sinai. He spoke with a loud voice. There was the sound of a loud trumpet. And Moses met the Lord on Mount Sinai. Then God established His covenant with His people.  The writer of Hebrews tells us that though the trumpet and the voice of the old covenant were literal, the “trumpet” and the “voice” of the new covenant are not literal (Heb. 12:18–19). Neither is the mountain (Mount Zion) literal in the new covenant (Heb. 12:18, 22). Therefore, neither is the cloud (which descended to cover the ountain) literal in the new covenant.

Since the cloud-covered mountain is not literal, but is heavenly, neither then is the meeting that takes place in the heavenly mountain (i.e., in the clouds in the air) literal. Therefore the shout, voice, trumpet, mountain, cloud, and meeting of 1 Thessalonians 4:16 are all spiritual antitypes of the literal shout, voice, trumpet, mountain, cloud, and meeting of Exodus 19 and 20 (Heb. 12:18–22).

What we have then in 1 Thessalonians 4:15–17 is the “rapturously” metaphorical language of a prophet who is speaking of antitypical, spiritual realities —the transcendent profundities of Christological glory in and among the saints in the consummation of the ages.  If this sounds like an over-spiritualization, it shouldn’t. The Lord Jesus Himself was opposed to a literal removal of the church out of the world:

I do not ask You to take them out of the world, but to keep them from the evil one. (John 17:15)

The “rapture” passage is no more literal than the prophecy of Ezekiel 37:4–14. In that passage, God caused a valley full of dry bones to come together. He attached tendons to them and put skin on them. Then He caused the bodies to breathe and they stood on their feet as a vast army. The bones represented the house of Israel.  They were hopelessly cut off from the land, and were said to be in “graves.” As God had done for the dry bones, He was going to do for the house of Israel.

In the same way, in 1 Thessalonians 4:15–17, God raised up His church —the first fruits of the resurrection-harvest— which was anxiously longing for the consummation of redemption and atonement.  As a mighty warrior, the Lord issued forth his shout of command and sounded the trumpet of God. Then His spiritual army arose by His power. They met Him on His way to His temple to judge the enemies in His kingdom (Mal. 3:1). That is when God afflicted the persecutors of His church, when He gave His people relief and glorified Himself in them (2 Thess. 1:8–10).

Being revealed with Christ in glory (Col. 3:4) and becoming like Him and seeing Him in His Parousia (1 Jn 3:2) had nothing to do with escaping physical death or with being literally caught up into the literal sky or with being biologically changed. It had to do with God’s people, living and dead, being “gathered together” to become His eternal Tabernacle, His spiritual Body, the New Man, the heavenly Mount Zion, the New Jerusalem in the Spirit. “This mystery is great” (Eph. 5:32), and is therefore communicated in the accommodative “sign language” of prophetic metaphor.

Since our Lord came “with His saints” and destroyed the earthly temple in AD 70 (Heb. 9:8), the church of all ages lives and reigns in glory with Him forever (Rom. 6:8; 2 Cor. 13:4; 2 Tim. 2:11–12). Now whether we are alive or asleep, we “live together with Him” (1 Thess. 5:10). This was not the case in the Old Testament, when to die was to be cut off from the people of God. As Paul says in Romans 14:8–9, “ . . . whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord both of the dead and of the living.”

Vs. 17 – “Gathered up”

The NCV translates harpazo as “gathered up” thus giving a theological connection to the eschatological gathering of (Mt.13:39-43; Mt.24:30-31 & 2 Thess. 2:1). Other translations render it “snatched away” or “will be seized.” The Analytical Lexicon of the Greek New Testament renders a good definition of harazo as, “of an ecstatic vision or experience catch up or away (2C 12.2).” (Friberg, Timothy ; Friberg, Barbara ; Miller, Neva F.: Analytical Lexicon of the Greek New Testament. Grand Rapids, Mich. : Baker Books, 2000 (Baker’s Greek New Testament Library 4), S. 75, emphasis added).

Thus one could be “caught up” with visions or “caught up” in having a joyful “experience” associated with Christ’s return that did not necessitate a physical removal from the planet! The Theological Dictionary of the New Testament gives the meaning to a word related to harpazo–harpagmos, “…c. “to take up an attitude to something as one does to what presents itself as a prey to be grasped, a chance discovery, or a gift of fate, i.e., appropriating and using it, treating it as something desired and won.” “The figurative element in the expression still remains, and a οἷον or ὥσπερ is often put before it.” (Kittel, Gerhard (Hrsg.) ; Bromiley, Geoffrey William (Hrsg.) ; Friedrich, Gerhard (Hrsg.): Theological Dictionary of the New Testament. electronic ed. Grand Rapids, MI : Eerdmans, 1964-c1976, S. 1:473).  The Liddell and Scott Lexicon render harpazo as “…5. grasp with the senses, 6. captivate, ravish.”

As I pointed out earlier, Jesus said when the kingdom would come at His return, that it would be an experience to occur “within” an individual and not something that could be seen with the physical eyes—Luke 17:20-37; Mark 9:1. The realm of the “snatching away” was an “experience” and “attitude” “within” Christians. They “grasped” and were “captivated” and had “seen” and “perceived” in their hearts and minds what Christ had done for them physically and most importantly “in” them in purifying their conscience and taking away their sins. The inward realm of redemption or catching away is further evident from a study of the next two words“clouds” and “air.”

Vs. 17 – “…in the clouds…”

In Revelation one of the descriptions of the Churches “rapture” or “resurrection” is described by the two witnesses (described as Moses–the law & Elijah–the prophets) being received up into a cloud Rev.11:12. This is the consummation and the Church being raised and caught up into the presence of God is the fulfillment and climax of everything taught in the Law and the Prophets. Those that did not heed her message, were assured of imminent destruction. The Exegetical Dictionary of the New Testament gives the concept of the cloud as referring to a Theological “revelation,” “Mark 9:7a, b par. Matt 17:5a, b / Luke 9:34a, b, 35 contain the idea of the cloud of revelation, or the theophany motif, in the account of the transfiguration.  (Balz, Horst Robert ; Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand Rapids, Mich. : Eerdmans, 1990-c1993, S. 2:464).

The transformation was a “vision.”The transfiguration event is what we are to “see/understand” the parousia being all about – the passing glory and fulfilling of the law (Moses) and the prophets (Elijah) with Christ’s words of the new covenant age continuing. For Peter to want to desire Moses and Elijah to abide with Christ is to get a rebuke from the Father, because the age of the law and prophets would soon pass away and their was no need for new wine to be contained in old wineskins.  The only other two place in the NT where this Greek word is used (metamorphosis or transformation) is in 2 Corinthians 3 and Romans 12  and it had to do with a spiritual transformation of the mind and heart from old covenant glory to new covenant glory and its application. Unlike the Judaizers whom were “waterless clouds” (Jude 12) and could not give doctrine or revelation resulting in the salvation of the soul, the Christians were and remain a heavenly people full of living water ready to rain down the righteousness of Christ upon thirsty souls through the preaching of the gospel (Isa. 45:8/Jn. 7:38/Ezk. 47/Rev. 22:17).  A “cloud” can include the revelation or testimony of people such as the OT saints (Heb. 12:1).

Vs. 17 – To “meet” the Lord in “the air”

To “meet” the Lord, is wedding language and since Partial Preterists are now teaching that the coming of the Lord in both Matthew 24 and 25 was fulfilled in AD 70 (and that of Revelation 19-22), then the wedding/meeting of Matthew 25:10ff. and Revelation 21 was fulfilled in the AD 70 judgment. Since the wedding banquet follows the wedding in Jewish culture, AND the resurrection takes place at this time (cf. Isaiah 25:6-8/1 Cor. 15:54-55), then Partial Preterism is now FORCED to concede that the ONE eschatological wedding and resurrection was fulfilled in AD 70.

This Greek word for “meet” was also often used of a King or dignitary coming to make his home in a city in which his Empire or Kingdom had conquered. On the news of the imminent coming of the King, the members of the city would go out of the city and “meet” the King/dignitary and escort him back to their home. The King’s presence is established WHERE the people already lived. Again, the imagery does not support a literal “rapture” of people off of planet earth, but rather of God coming to rule and reign in the hearts of His people where they are – living on planet earth.

But what of this meeting the Lord in the “air” (Greek eros)? This word is defined as, “space inhabited and controlled by powers (Eph 2:2; 1Th 4:17; Rev 16:17). (Swanson, James: Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament). electronic ed. Oak Harbor : Logos Research Systems, Inc., 1997, S. GGK113).  Another reference works says of Ephesians 2 – “This ruler appears as the aeon of this world, or, one might say, his atmosphere (air) allows the world to appear as Aeon, the god of eternity, whose false claim brings death to humankind (H. Schlier, Der Brief an der Epheser [1958] 102f.). From the perspective of the history of religion this represents a combination of the Empedoclean and Pythagorean worldview, according to which the air is full of souls which cannot yet rise to the ethereal world (E. Schweizer, The Letter to the Colossians [1982] 128–34), and Jewish conceptions, according to which, among other things, the air is the abode of demons (Billerbeck IV, 516). (Balz, Horst Robert ; Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand Rapids, Mich. : Eerdmans, 1990-c1993, S. 1:34).

Prior to A.D. 70, demon’s “possessed” individuals within the realm of their minds and the spiritual realm of their being. This is consistent with the word harpazo as meaning “seizing” or “possessing” one inwardly. Satan used the old-covenant Mosaic law to blind the hearts and minds of people in the realm of the “air”—within their souls, hearts, and minds in producing an arrogant and zealous self righteousness which apart from Christ could only lead to utter despair (2 Cor. 3; Gal. 4:17-18; Rms.7). Christ “bound the strong man” and was raising and delivering Christians from the darkness and death of this spiritual kingdom realm into His Ephs.2:1-10. Christ snatched away His beloved and spoke peace and joy into the “air” of her heart, soul, and mind, when He said, “It is finished” Rev.16:17/Heb.9-10/1Cor.15! The powers of Satan, demons, the condemnation of the law, and the spiritual death Adam brought upon men, have all been conquered by Christ at His parousia in A.D.70. The early church did ecstatically experience the joys of this event while on earth, and as Mathison admits, our numbers keep growing!”

“The Day of the Lord has ‘already come.’” (2 Thess. 2:2)

Before leaving 1 Thessalonians 4-5, let’s take a quick look at some of the reasoning that Partial Preterists use against a futurist interpretation of 1 Thessalonians 5 and then apply it to the “rapture” and or resurrection texts of 1 Thessalonians 4 and 2 Timothy 2.

1. “As in the case of 1 Thessalonians 5, no commentator who approaches this text under the assumption that it refers to the events surrounding the Second Coming has ever been able to offer an even remotely plausible explanation for the belief of the Thessalonian Christians that the day of the Lord had already come. If we grant the assumptions of these commentators, then Paul has already told them in his first epistle that this event would involve the bodily resurrection of the dead and the “catching up” in the air of those who would still be alive to be with the Lord forever. Unless one concludes that the Thessalonians were profoundly oblivious to reality, there is no explanation for why they would have believed that this had already taken place.

2. Futurists interpreters have also failed to offer a plausible explanation of Paul’s argumentation in 2 Thessalonians 2. If the “coming” of Christ, our “gathering” to Him, and the day of the Lord in this chapter refer to the Second Advent, the Rapture, and the bodily resurrection of the dead, then it is necessary to explain Paul’s method of proving that these things had not yet occurred. Why would Paul have tried to convince a group of believers that the Rapture and the bodily resurrection of all believers had not yet occurred by arguing that the apostasy and revelation of the man of lawlessness must coming first? If this chapter is referring to the Second Advent, the Rapture, and the bodily resurrection of the dead, the proof that these things had not yet happened would have been far more simple and obvious. The entire argument of 2 Thessalonians 2 could have been reduced to the single question, “Are you still here?” (Keith A. Mathison, Postmillennialism, 229).

Since I have already demonstrated that the coming of Christ in BOTH 1 Thessalonians 4-5 took place in AD 70, the question needs to include 1 Thessalonian 4 and 2 Timothy 2 and ask concerning all of these texts:

–“If Paul’s doctrine among the churches was a literal “rapture” of the bodies of the living and a literal resurrection of dead corpses, then why wouldn’t his apologetic against these false teachers be something as simple as this, “How can you believe the coming of the Lord, our gathering to Him and resurrection of the dead has ‘already’ taken place, we are obviously still here and the graves still contain rotten corpses do they not?””

Some Partial Preterists have now come around to admit that the coming of Christ in BOTH 1 Thessalonians 4 – 5 are the same coming and therefore have proposed the idea that there was a literal rapture of the Church by AD 70.  This position as well does not address the exegesis I have provided here let alone the question I have proposed above.  Nor does it account for Jesus’ teaching that the first century Christians would witness the destruction of the city and Temple and God’s kingdom come in power while remaining on the earth post AD 70:

“If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.”And he said to them, “…There, are, certain of those here standing, who shall in nowise taste of death, until they see the kingdom of God, already come in power” (Mark8:38- 9:1 Rotherham).  

Partial Preterist Kenneth Gentry quoting Alexander, correctly points out of Mark 9:1, “Here the root word erchomai, which is translated“come” is “not, as the English words may seems to mean, in the act of coming (till they see it come), but actually or ALREADY COME, the only sense that can be put upon the perfect participle here employed.” (Kenneth Gentry, He Shall Have Dominion A Postmillennial Eschatology, Third Edition, 219-220).  Jesus clearly taught that some of His first century audience would live to witness His second coming and experience His kingdom and discern from the events of AD 66 AD 70 that He and His kingdom had “already come” spiritually “within” them (Luke 17:20-21/21:30-32).

We have examined the “gathering up” or “catching away” “rapture” passages and have proven exegetically the following:

1. Analogy of Scripture:   Matthew 24:30-31 and 1 Thessalonians 4:15-17 are addressing the same coming of Christ and resurrection/rapture event.

2.  Audience Relevancy & Timing:  Jesus taught that Matthew 24:30-31, 34 would be fulfilled in His AD 30 – AD 70 “this generation” while further addressing His contemporary “you” audience.  The Apostle Paul’s doctrine is consistent with Jesus’ in that towards the end of that generation he taught an imminent second coming event and resurrection/catching away of his first century audience “we…”

3.  Spiritual Nature of Fulfillment:  Jesus taught that His new covenant Kingdom would not come with physical observation but would be realized “within” His people at His return (Luke 17:20-21ff., 21:30-32).  We examined the terms “snatch,” “clouds,” and “air” in 1 Thessalonians 4:17 and found that there is exegetical evidence that this passage would be fulfilled within the person without taking him or her off planet earth.

4.  Powerful Argument From Silence:  If Jesus’ second coming event attended with the resurrection and rapture of the living was to be a physical event whereby rotting corpses were raised and the living would disappear off of planet earth, then why didn’t Paul in Thessalonians and 2 Timothy argue against those that believed these events had “already” happened – “How can you believe this?  You are still here and the dead are still in their graves right?”

5.  Jesus’ teaching in John 17 and Mark 8:38-9:1 teach us that it was/is not God’s will to take the Church off of planet earth (through a secret “rapture”) and even goes as far to teach that some living in the first century would live to witness Christ’s coming and kingdom and know that it had “already come” in and post AD 70.

An Exposition of 1 Corinthians 15

By David A. Green

Copyright 2009 and 2013 All rights reserved.  No part of this book (or article) may be reproduced in any form without permission in writing from the publisher or author of this chapter/article (Vision Publishing or David A. Green), except in the case of brief quotations embodied in critical articles or reviews.

Taken from:  HouseDivided Bridging the Gap in Reformed Eschatology A Preterist Response to When Shall These Things Be?  Chapter Seven (Exposition of 1 Corinthians 15)

The position I take in this exposition is often called “the collective body view” or “the corporate body view.” It is as follows:

Some at Corinth were denying that the pre-Christian saints[1] would rise to inherit the kingdom at the Parousia. Those who were in error at Corinth were not arguing with Paul about the reality of the resurrection. They were arguing with Paul in regard to who would participate in the resurrection. They believed that believers in Christ would be resurrected but that “the dead” would not. Paul’s answer to their error was that “all”—not merely some of God’s people—would be raised. Through the Spirit-empowered dying (to Sin and to the Law) of the eschatological church on behalf of the dead (the Old Testament saints), the mortal “body” of Sin and Death (the Adamic/Mosaic saints and the eschatological church; the entire “world” of God’s people) would rise and be “changed”/“transformed” into the spiritual body of Christ in the kingdom of God.

Though this interpretation is commonly called “collective” or “corporate,” these terms are inadequate. Paul does not speak only or merely in collective terms of the resurrection body. Not even in 1 Corinthians 12 is “body” simply a reference to a collective or communal “body of believers.”

The terms “body of Christ” and “body of believers” are not synonymous. The church is not a “body” because it is a group of people who have organized and united around Christ. Nor is it a body because it is a kind of “corporation.” The church is the body of Christ because it is literally the dwelling and fullness of the individual Man, the Person, Christ Jesus (Gal. 4:19; Eph. 1:23; 4:13). “This mystery is great. . . ” (Eph. 5:32).

As we shall soon see, Paul used the word “body,” in the relevant passages, not as a term of either physicality or collectivity, or even as a term of mere anthropological wholeness. Paul used the word “body” as a term of theology, much as he used the terms “spirit,” “new man,” “the world about to come,” the “new creation,” the “kingdom of God,” and the heavenly “house/home.” All of these eschatological terms (and their opposites, “mortal body,” “flesh,” “old man,” etc.) are intimately related in their meanings, and are not easily defined with exactness.

As I will explain in more detail below, “body” describes God’s people, whether individually or as a whole, whether living or dead, in terms of their cosmic-covenantal self or identity, as they are constituted either in Sin and Death or in Christ. Thus the view I am presenting in this

self in this chapter to defining their error more generally as a denial that the dead from Adam until Christ would be raised.

chapter may more accurately be called “the cosmic-covenantal body view.”

Necessary Inferences

In beginning this exposition, we must understand that reading 1 Corinthians 15 is comparable to listening to one side of one phone conversation out of a series of phone conversations. Paul and the resurrection-of-thedead deniers have a long established context with long established word usages. We on the other hand, as a third party, may have our own context and our own usages that we unwittingly apply to the conversation.

This is the problem we face in 1 Corinthians 15. We hear Paul’s refutation of the resurrection error but we do not hear many details about what he is refuting. All we know from explicit statements in the chapter is that some at Corinth deniedthe resurrection of the dead” because they believed “the dead” had no “body” with which they could be rising (1 Cor. 15:35). But what does this mean? What did Paul and those who were in error at Corinth mean when they used those terms?

If we do not make correct inferences from Paul’s side of the “conversation,” we not only misunderstand the error he was refuting, we misunderstand the truth he was defending. This has been the historic failure of the futurist interpretation of 1 Corinthians 15. Futurists have resisted making necessary inferences in Paul’s arguments because those inferences do not fit the futurist paradigm.

It is widely believed that the resurrection-of-the-dead deniers denied the very concept of the resurrection of dead people universally, and that they therefore denied the resurrection of Christ and of Christians. The implications of Paul’s words, however, do not support this view. As Paul argued, if the dead are not being raised, then:

  1. not even Christ has been raised” (1 Cor. 15:13-17)
  2. the apostles are liars (1 Cor. 15:14-15)
  3. those also who have fallen asleep in Christ perished” (1 Cor. 15:18)
  4. we are hoping in Christ “in this life only”(1 Cor. 15:19)

These four logical outcomes of the resurrection error were not doctrines that the resurrection-of-the-dead deniers were teaching. These conclusions were not designed to describe the error. They were designed to overthrow it, through reductio ad absurdum. Paul was bringing the resurrection error to absurd conclusions that were antithetical to the beliefs of the resurrection-of-the-dead deniers. Paul was essentially saying:

“We all believe in the resurrection of Christ (1 Cor. 15:13-17) and in the eschatological hope in Christ that all believers share (1 Cor. 15:19), both living and asleep (1 Cor. 15:18); but you do not realize that if there is no resurrection of the dead, as some of you are saying, then these gospel truths that we all hold so dear are nothing but falsehoods and delusions.”

We can infer from Paul’s “if . . . then” arguments that the resurrection-of-the-dead deniers did not espouse those inevitable results of their teaching. Instead, they agreed with Paul that:

  1. Christ had been raised from the dead.
  2. The apostles were faithful and true witnesses of God.
  3. Christians who had “fallenasleep” had not “perished” (i.e., had not died in their sins).
  4. All Christians, both living and “asleep,” had a sure “hope” in Christ. Their hope in Him was not a pitiable delusion.

Because the resurrection-of-the-dead deniers believed in the resurrection of Christ, and because they believed that sleeping Christians had therefore not died in their sins (“perished”) but were, along with the living, looking forward to the fulfillment of the Christological “hope,” we must infer that the “hope” to which the resurrection-of-the-dead deniers looked was that of the Christological resurrection of Christians, both living and “asleep” (Acts 23:6; 24:15; 26:6-7; 28:20; Eph. 4:4). They did not believe merely in the continuation of existence after death; they looked forward to the fulfillment of the eschatological “hope” in Christ.

We can also reasonably surmise that since the resurrection-ofthe-dead deniers believed that the apostles were faithful witnesses and since they believed in the apostolic gospel of the historic resurrection of Christ (1 Cor. 15:13-17) and in the Christian resurrection-“hope,” it is not unlikely that they also believed the apostolic testimony that Christ Himself had raised multiple people from the dead and that the apostles themselves had raised multiple people from the dead.

(We can add to this that since the resurrection-of-the-dead deniers were members of the church at Corinth, which was filled with the gifts of the Holy Spirit, including miracles, it is not far from the realm of possibility that resurrection-miracles were performed at the Corinthian church before the very eyes of the resurrection-of-the-dead deniers.)

So from verses 13-19, we must infer that even though those who were in error at Corinth denied the resurrection of “the dead,” they nevertheless believed in the resurrected and resurrecting Christ, and in the resurrecting apostles, and in the miracle-working church at Corinth, and in the resurrection-“hope” of all Christians, living and asleep.

These inferences have been overlooked because under the assumption of futurism, they make no sense. How could someone deny the very concept and possibility of the resurrection of dead people and at the same time believe in the resurrected and resurrecting Christ, and in the resurrecting apostles, and in the Christological resurrection-“hope” of all Christians, living and asleep? With futurism as our starting point, there is no answer to this question. There are only strained theories.

The problem for futurism thickens when we see other implications of Paul’s arguments in 1 Corinthians 15. In verses 35-37 we read:

But someone will say, “How are the dead raised? And with what body do they come?” You fool! That which you sow does not come to life unless it dies; and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.

We know that Paul’s argument here was aimed at those who already believed in the eschatological resurrection of Christians. We can infer then that he was not trying to convince them of the concept of resurrection. We can also infer that body-sowing and body-rising (bodyresurrection) were “givens” in the seed analogy. The only doctrines that Paul was defending and seeking to prove in his analogy were body-death (“You fool! That which you sow does not come to life unless it dies”) and body-change (“and that which you sow, you do not sow the body which is to be”). Sowing and coming to life (resurrection) were givens. Putting the body to death and changing the body were not givens.

The resurrection-of-the-dead deniers believed in the sowing of the body and in the resurrection of the body but they denied that the body had to die and be changed. They erroneously espoused the burial and resurrection of the same, unchanged, living body. This makes no sense in the futurist framework, but we shall see below that it makes perfect sense in Paul’s preterist framework.

We see again that the resurrection body was a given, in verse 46: But the spiritual [body] was not first, but the natural [body], then the spiritual [body].

No one at Corinth needed to be convinced of the coming “spiritual body . . . that shall be” (1 Cor. 15:37), or of the “hope” of the raising up of Christians, whether dead (“asleep”) or living (1 Cor. 15:19), or of the coming kingdom of God (1 Cor. 15:50). They needed only to be convinced that there was a “natural body” that came first, and that it had to be put to death and “changed” into the differentspiritual body.” The Dead

Let us now look at one more inference we must make from Paul’s arguments—an inference that will begin to allow us to undo the confusion of the futurist interpretation of 1 Corinthians 15. Verse 35:

How are the dead raised? And with what body do they come?

As this verse implies, the resurrection-of-the-dead deniers could not fathom the possibility of the resurrection of the dead. They could not so much as conceive of “how”the dead” could have a “body”with which they could be raised. The very idea was beyond their capability to believe.[2]

As we have seen, those who were in error at Corinth believed in the historic resurrection of Christ and in the “sowing” of the “spiritual body” and the resurrection of the same “spiritual body.” They looked forward to the fulfillment of the “hope” that all Christians, living and asleep, would be raised with the spiritual body in the kingdom of God. Yet at the same time, according to verse 35, we see that those who were in error at Corinth were unable to conceive of the feasibility of the bodily resurrection of the dead.

How can this be? In the futurist paradigm, this simply “does not compute,” and the exegetical dilemma is mind-bogglingly insoluble. The blinders of futurism have thus made it impossible for interpreters to make sense of all of 1 Corinthians 15. The result has been that, through a time-honored exegetical haze, futurism has unwittingly transformed the resurrection-of-the-dead deniers into veritable madmen.

There is no doubt that the resurrection-of-the-dead deniers were ignorant and foolish regarding the resurrection of the dead, but it is not reasonable to portray them as thinking in insanely contradictory propositions, i.e., believing in the reality of resurrection and at the same time being unable to conceive of the very possibility of resurrection. The resurrection-of-the-dead deniers had no rational reason to reject the believability, imaginability, thinkability, or feasibility of a biological resurrection of the flesh. Therefore, what they denied—and what Paul was defending—was something else.

Those who were in error at Corinth were denying neither the existence of, nor the futurity of, nor the somatic (bodily) character of the resurrection. They believed in the future body-resurrection of Christians. Yet at the same time, they denied the resurrection of “the dead” because they could not conceive of the possibility of the dead having a body with which they could rise. This means that the resurrection-ofthe-dead deniers were not denying the bodily resurrection of everyone, but were denying only the possibility that certain people other than Christians—“the dead”—were participating in the resurrection of the body.

“The dead” in 1 Corinthians 15 were, in contrast to dead Christians, Hadean saints (1 Cor. 15:55). They were, as Paul says, those “out from among” whom Christ had been raised (1 Cor. 15:12, 20). Christ did not rise “out from among” dead, Spirit-indwelt Christians. “The dead” were the saints who had lived and died, not in Christ, but “in Adam”(1 Cor. 15:22), before Christ. They were those who were “asleep” (1 Cor. 15:20), in contrast to those who had “fallen asleep in Christ” (1 Cor. 15:18).

They were none other than the pre-Christian saints;[3] which inescapably means they were primarily and for the most part those who lived within the Abrahamic community of historic covenant Israel.[4]

Buried Alive

Let us look again at 1 Corinthians 15:36:

. . . That which thou sowest is not quickened, except it die.

As I mentioned above, Paul teaches in this verse that the body is first sown (planted, buried, or entombed), and thenit dies in order that it can be raised a changed body. If Paul was teaching a biological resurrection of the dead, then we must admit that he was saying that only physical bodies that have first been buried alive and have then been put to death underground can be raised to eternal physical life on Resurrection Day.

Futurism has thus created an absurdity and a contradiction in verse 36. The absurdity is the teaching that only physical bodies that have been buried alive can be resurrected. The contradiction is the idea that physical death is a prerequisite to being resurrected. This contradicts verse 51, where Paul said that the physically living would be “made alive” (resurrected) and changed along with the physically dead (cf. verse 22).

No one believes that Paul was teaching that living physical bodies must be physically buried, and that the physically buried bodies must then physically die underground in order that the physically buried-and-dead bodies can then be physically resurrected and changed. Although that is definitely what Paul’s words say in the futurist framework, no futurist accepts this meaning. Instead, most interpreters apply themselves to Herculean efforts to making the verse make sense in the futurist framework.

Their time, however, would be better spent finding Paul’s meaning, letting him say what he says, rather than making his words conform to the futurist paradigm. To find Paul’s meaning, we need only find where in Scripture Paul elaborated on the doctrine of a human “body” that had to be sown/planted/entombed and concurrently put to death, in order that it could be made alive and changed in the resurrection of the dead. This takes us to Romans 6-8, Colossians 2, and Philippians 3.

In these Scriptures, especially in Romans 6, Paul teaches that believers had been bodilyplanted,” through Spirit-baptism, into death / into the death of Christ, in order that the body that had been planted/buried (the “body of Sin,” the “mortal body,” the “body of Death,” the “body of the sins of the flesh,” the “vile body”) would be abolished / put to death, and then be made alive and changed/conformed to the image of the Son of God in the kingdom of heaven. Note the order: Burial then death.

This sequence in Romans 6 is exactly, step by step, what Paul teaches concerning the resurrection of the body in 1 Cor. 15:36-37 and its context. Romans 6-8 and 1 Corinthians 15 both speak of concurrent bodyburial and body-death, followed by consummated body-death, bodyresurrection, and body-change. Futurist assumptions notwithstanding, there is no doubt that 1 Corinthians 15 and Romans 6-8 are speaking of the same burial, death, resurrection, and change—and therefore of the same body.

The Body

What then is “thebody” that was being put to death in Romans 6-8 and 1 Corinthians 15? What is the meaning of the word “body” in these contexts? Essentially, or basically, the “body” is the “self” or “person/personality” or “individual,” whether that of a singular saint or of the singular church universal (the body of Christ). According to definition 1b of the word σωμα (body) in Arndt and Gingrich’s Greek-EnglishLexicon of the New Testament, the word “body” in Paul’s writings is sometimes “almost synonymous with the whole personality . . . σώματα [bodies] = themselves.”[5]

Note how that “body” and “yourselves” are used interchangeably in Romans 6:12-13:

Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting your members [of your mortal body] to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members [of your mortal body] as instruments of righteousness to God.

Compare also 1 Corinthians 6:15 and 12:27, where “you” and “your bodies” are synonymous:

. . . your bodies are members of Christ . . . . (1 Cor. 6:15)

. . . you are Christ’s body, and individually members of it. (1 Cor. 12:27)

See also Ephesians 5:28, where a man’s body-union with his wife is equated with “himself”:

So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself.

However, the word “body,” when it is used in reference to the eschatological resurrection, means more than merely the “self.” Paul is not using the word as a common reference to “the whole person.” It does not refer to man’s anthropological wholeness (i.e., Material body+soul+spirit=the body). Paul is using the word in a theologicaleschatological sense to describe God’s people as they are defined either by the wholeness/fullness (body) of Adamic Sin and Death or the wholeness/fullness (body) of Christ. The body is either the “person” united with Sin and Death, or the “person” united with Christ, whether individually or corporately.

We can begin to see this in Colossians 3:5 (KJV), where the body parts (members) of the Sin-body are not arms and legs or other physical limbs. The members of the “earthly body” were death-producing “deeds,” such as “fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness . . . ” (cf. Rom. 8:13). Thus John Calvin wrote in his commentary on Romans 6:6: “The body of sin . . . does not mean flesh and bones, but the corrupted mass . . . of sin.” Since a body is the sum of its parts, and since the parts of the Sin-body are sins/sinful deeds, it follows that “the body of Sin” is not the physical aspect of man. Instead, the whole of the sins/deeds of the body equals the body of Sin. Or more accurately, the body of Sin was God’s people as they were identified with and defined by the Sin-reviving, Sin-increasing, Death-producing world of the Law.

When Paul said that believers were no longer walking according to “the flesh” (Rom. 8:1, 4, 9), he was saying that believers were putting to death the deeds of the “body” (Rom. 8:10-11, 13). The parts/members of the body equaled the deeds of “the body,” which equaled the walk of “the flesh.”“Flesh” and “body” in this context, therefore, describe man as he was defined by Sin, not man as he was defined by material body parts.

In Colossians 2:11, Paul said that God had buried believers with Christ, raised them up with Him, and had removed “the body of the flesh.” “The body of the flesh” was not the physical body. It was the Adamic man/self/person that had been dead in transgressions and in the spiritual uncircumcision of his “flesh” (Col. 2:13). That “body” (or as Ridderbos puts it, that “sinful mode of existence”)[6] had been “removed” in Christ and was soon to be changed into the glorious, resurrected “body” of Christ.

As a comparison of Colossians 2:11 and Colossians 3:9 reveals, “the body” of Sin is virtually synonymous with “theold man”:

. . . the putting off of the body of the sins of the flesh . . . . (Col. 2:11)

. . . having put off the old man with his practices (Col. 3:9; cf. Eph. 4:22)

Compare also 1 Corinthians 15:42 with Ephesians 4:22:

[The body] is sown in corruption . . . . (1 Cor. 15:42)

. . . the old man being corrupted . . . . (Eph. 4:22)

Compare also the references to “man” and “body” in Romans 7:24:

Wretched man that I am! Who will set me free from this body of Death?

And in Romans 6:6:

Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Rom. 6:6)

And in 1 Corinthians 15:44, 45:

. . . There is a natural body [the old man], and there is a spiritual body [the new Man]. And so it is written, the first [old] man [the natural body] Adam was made a living soul; the last Adam [the last Man, the spiritual body] a quickening spirit.

Since the natural body is nearly synonymous with the old man, we should expect that the spiritual body is nearly synonymous with “the new man,” the Lord Jesus Christ. Compare 1 Corinthians 15:53-54 with Ephesians 4:24; Colossians 3:10 and Romans 13:14:

For this perishable [body] must put on the imperishable [body] . . . . (1 Cor. 15:53-54)

and put on the new man [the spiritual body], which in the likeness of God has been created in righteousness and holiness of the truth. (Eph. 4:24) and have put on the new man [the spiritual body] who is being renewed to a true knowledge according to the image of the One who created him. (Col. 3:10)

But put on the Lord Jesus Christ [the new man, the spiritual body], and make no provision for the flesh in regard to its lusts. (Rom. 13:14)

As most futurists agree, “the old man” and “the new man” are not expressions that describe man in terms of physicality. “The old man” was man as he was in Adam, alienated from God and dead in Sin. He was “the body of Sin.” The new Man is man as he is reconciled to God in Christ, the lifegiving Spiritual Body.

The World-Body

Note that in Colossians 2:11-14, believers had been bodily buried and bodily raised with Christ, but it was the “handwriting in ordinances” that God had crucified. In Romans 6:6, it was “the old man” that had been crucified. In Galatians 5:24, it was “the flesh” that had been crucified.

And in Galatians 6:14, it was “the world” that had been crucified. These verses together demonstrate the “cosmic” dimension of the Pauline, eschatological “body.” The Spirit was not merely changing hearts and lives of individuals; He was changing the “world-body” of Adam/Moses (Israel as it was defined by the earthly temple-system of Law-Sin-Death) into the world-body of Christ.

Thus it is in 2 Corinthians 5 that the soon-to-be-destroyed “mortal . . . body” is equal to the “earthly [made-with-hands] house of the tabernacle” (2 Cor. 5:1, 4, 6, 10), i.e., the old covenant world. The “house,” or world, of the man-made temple of God was “the mortal . . . body” that had been buried with Christ, and that was being put to death, and that was soon to be clothed with the heavenly/spiritual body of Christ.

Though all believers were individually “putting on Christ” in anticipation of the Last Day (Rom. 13:11-14), believers were not doing this merely as a collective of individuals. They were together, through the power of God, putting on (becoming clothed with) the Lord Jesus Christ who is Himself the Tabernacle/House/Body of God from out of heaven. They were being changed into the cosmic New Man—the “body” of God Himself.

Through the indwelling Holy Spirit,

  • the mortal body of Sin and Death (The Adamic-Mosaic world),
  • the old man/humanity and,
  • the flesh had been sown/planted/buried and were being put to death through

the eschatological work of the Holy Spirit, and were being raised

  • the body of the triune God (“that God may be All in all”),
  • the new Man and
  • spirit (that which is spiritual; that which is of the Spirit),

i.e., the habitation of

  • the Father,
  • the Son and
  • the Holy Spirit

The consummated change took place when the world of the handmade city and sanctuary (the body of Sin and Death) was thrown down, and the heavenly/spiritual city and sanctuary (the body of Christ) were established “among men” in AD 70 (Heb. 9:8).

Through the indwelling of the Spirit, the church’s body of Sin and Death (its old, pre-Christ world-identity; the fleshly, Adamic “man” or self) was buriedinto the death of Christ. It was put to death, having been buried with Him through the without-hands baptism of the Holy Spirit into the dead-to-sin body of Christ. Believers had thus been “bodily” buried together into body-death, and their body-life was hid with the soon-to-be-revealed Savior of the Adamic world (Rom. 6:11, 13; Phil. 3:10; Col. 3:3).

The two contrasting and co-existing eschatological bodystates in Paul’s epistles (the concurrent dying and rising and changing of “the body” that had been buried) depended on neither physicality nor nonphysicality.[7] They depended on the saints’ relationship to Sin or to Christ. They depended on whether one was in Adam (under the dominion of Sin and Death) or in Christ (under grace and indwelt by the life-giving Spirit).

The elect before Christ were the body of Sin and Death in that they had been incorporated into Sin and Death in Adam. They were wholly defined, constituted, organized, systematized, and comprehended in (i.e., indwelled by and “clothedwith”) Adamic Sin and Death through the curse of the commandment of God. They were both individually and collectively the embodiment (the body) of Sin and Death.

But in the new world in Christ, through faith in His shed blood, all of His saints in heaven (non-physical) and on earth (physical) are the cosmic embodiment, “fullness,” and habitation of the triune God. The fulfillment of the resurrection of “the body” in AD 70 brought into being the universal communion of all the saints (old covenant and new covenant) in the one, spiritual body (Christ Himself). This is what the resurrection-of-the-dead deniers denied would take place. They denied the death and resurrection with Christ of the natural body (the preChristian world of God’s people) and its change/transformation into the universal (Christian and pre-Christian), spiritual body of Christ. The Universality19 of the Resurrection (1 Cor. 15:20-28)

In denying the resurrection of the pre-Christian saints, or of old covenant Israel, the resurrection-of-the-dead deniers were denying not the fact of the resurrection, but the “all-ness” of the resurrection and the “all-ness” of Christ’s atoning work. They denied that Christ had died for “all,” and therefore they denied that “all” would be raised. Though they agreed with Paul that Christ had died for “our” (the eschatological church’s) sins

(1 Cor. 15:3, 11), they denied that Christ had died for the sins of “the dead.”

Contrary to their doctrine, the resurrection of Christ was not the begin-

ing either material or immaterial.” The Body, John A. T. Robinson (SCM Press Ltd., Bloomsbury Street London, 1966), 32. Reformed theologians Ridderbos and Holland acknowledge that some of Robinson’s exegeses are flawed, but they endorse the substance of his insights on “the body.” I cite Robinson here in the same spirit.

  1. When I use the terms “universal” and “universality,” I am not referring to any form of “Universalism.” I am referring to the trans-historical assembly ofthe saints of all generations, from Adam to AD 70, or from Adam to the present day.

ning of the resurrection of the last days church only. It was also the beginning of the resurrection of the great cloud of saints (“the dead”/“them that slept”) who had come and gone before the advent of the last days church. Christ became the “First Fruits” of the eschatological church and of the Hadean saints “out from among” whom He had been raised (1 Cor. 15:55; Rev. 1:5). His resurrection was the beginning of the resurrection of “all” the saints who were “in Adam” (1 Cor. 15:20), not merely of the eschatological church. As all the saints, Christian and pre-Christian, had been condemned and alienated from God (i.e., had died) in Adam through Sin (Gen. 2:17; Rom. 7:9), so “all[8] were going to be raised up in “the Christ,” the second “Man” (or the second Humanity), the Savior of “the world” (1 Cor. 15:21-22). Because Christians were “of Christ,” and because Christ was the First Fruit of the resurrection (1 Cor. 15:23), Christians were, in Him, “first fruits” of the resurrection (James 1:18; Rev. 14:4), so that Christ was “the First Fruits” of “the first fruits.”[9] The resurrection of Christians “in His Parousia,” therefore, was not to be the consummation of the life-giving reign of Christ (1 Cor. 15:22-24), as the resurrection-of-the-dead deniers supposed. The eschatological church’s resurrection in “Christ the First Fruits” was instead the beginning of the end of the resurrection-harvest, and was to be followed by “the end,”[10] or “consummation,” which was the resurrection of the dead, i.e., the death of Death (the abolition of the alienation of God’s people from Him)—when “all” the elect became the habitation of the lifegiving Spirit through the gospel (Jn. 5:25; 1 Cor. 15:24-28; Rev. 20:5-6).

Christ, through the Holy Spirit, was not reigning in the Spirit-indwelt, eschatological church merely so that the church by itself would attain unto the resurrection and inherit the kingdom. He was reigning in the church so that the historic kingdom would, in Him, be universalized” in and brought under the rule of “the God and Father” of “all” the saints (1 Cor. 15:24). The Adamic saints were not going to be left unredeemed from the “rule,” “authority,” and “power” of Satan, Sin, Death, and Condemnation. Rather, the Father was going to place all those kingdom-enemies under the feet of Christ, and Christ was going to “abolish,” or “annul,” them all.

He was already in process of abolishing the last and greatest kingdom-enemy, Death itself, through the kingdom-transforming, kingdom-universalizing work of the Cross and the indwelling Holy Spirit (1 Cor. 15:26). “All things” (or literally, “the All Things,” the cosmic body of Sin and Death) were going to be subjected to Christ, and changed (Phil. 3:21) in the Father, by the power of the Father, and under the authority of the Father, so that all of the enemies would be done away; so that all of the Father’s elect (from Adam to AD 70) would be made alive in Christ; so that the universal church would become the habitation of the triune God, so that He would become “All Things in all” (1 Cor. 15:28). If the Resurrection is not Universal (1 Cor. 15:12-19; 29-34)

The Son did not come to set up His own new religion that excluded the historic saints who had worshiped the Father in the Adamic ages. To the contrary, the Son was sent by the Father and under the authority of the Father for the purpose of restoring “all” the elect to the Father, to “universalize” the Father’s dominion. Unbeknownst to the resurrectionof-the-dead deniers, if Christ had come to save only the eschatological church and to exclude the pre-Christian world, this would have left only two possibilities. Either:

  1. Christ would be the conqueror of the God of the pre-Christian world, and the Father would be put in subjection under the feet of the Son (1 Cor. 15:27).[11]

Or

  1. Christ was not sent to accomplish the Father’s cosmos-saving work; therefore the Father had never raised Him from the dead, and the gospel was a lie, and Christianity was merely a man-made religion.

Of these two possibilities, Paul countered the first in passing (1 Cor. 15:27), but rigorously pursued the implications of the second. As we know, many at Corinth were living as though the second possibility was the truth.

As Paul reasoned: If Christ did not come to accomplish the Father’s work of restoration (Isa. 55:11), to gather and unite “all” (Christian and pre-Christian) who were chosen in the Father from before the world began, then Christ was not of the Father. Then neither the doctrine of the resurrection of Christ nor the resurrection-hope of the eschatological church was true or valid. Then Paul and the other apostolic preachers were liars, and Christ did not die for the sins of the eschatological church, and the Father never raised Him from the dead (1 Cor. 15:3-4, 11, 13-16).

Consequently, Christ was not reigning. Therefore no one had been born of the Spirit that proceeded from the Father. Then the gospel was vain, and the faith of believers was vain (1 Cor. 15:14, 17). Then no one had been saved and empowered by the grace of God either to preach the gospel or to believe it (1 Cor. 15:1-2, 5-8, 10-11).

Christians were, then, still in their sins, and those who had fallen asleep in Christ had died in their sins (1 Cor. 15:17-18). Then the resurrection-hope that believers had in Christ was false (1 Cor. 15:19). Then those Christians who were undergoing baptism (Spirit-led suffering and death) on behalf of the dead (1 Cor. 15:29; Matt. 20:23; 23:34-35; Luke 12:50; Heb. 11:40; Rev. 6:9-11) were in reality suffering for nothing more than a man-invented delusion. They were not being led by the Spirit but were instead going to a hopeless, meaningless death.

Moreover then, the apostles were fighting with “beasts” (enemies of the gospel) and were standing in jeopardy every hour, dying daily, not to change the world of God’s people, but for absolutely nothing, because

of Israel and His law) was the root error of the doctrine that would later be known as Gnosticism.

their gospel sufferings were not being wrought through the cosmosresurrecting, cosmos-changing power of the indwelling eschatological Spirit, but through the power of mere man (1 Cor. 15:30-32).

If the gospel was a lie and there was no God-ordained, worldchanging need of dying daily through the Spirit, of suffering hardships, humiliations and dangers, then the apostles should logically have lived as the arrogant, carnal Corinthians themselves were living (I Cor. 4:8). They should have rejected their humiliating sufferings for the gospel and put off dying for some other day (“tomorrow”) (1 Cor. 15:32-34).

In the end, the whole church, following the apostles and the Corinthians, would have forsaken the shame of the Cross of Christ and escaped the eschatological sufferings to which it had been called. All believers would have lived in the status quo of the old world. Though the resurrection-of-the-dead deniers did not know it, this was the practical, church-corrupting result of their dead-excluding error. This is why it was urgent for them to “awake righteously” from out of their shameful and sinful ignorance of God.

Contrary to the resurrection error, believers were being called to “die” for (on behalf of) “all” (the whole “creation”/“body” of God’s people). The church’s eschatological death and resurrection with Christ was for the purpose of bringing about the transformation of the preChrist world of the saints (“all Israel”). Though the resurrection-of-thedead deniers were unaware of it, their doctrine was implicitly opposed to the cosmic gospel-purpose of the Father.

The first-fruits church, through the indwelling Spirit of the reigning Christ, was putting to death the Adamic world-body of Death itself (alienation from the Father) through the newly-revealed gospel of God. Through the Death-destroying, Life-giving, “man”-changing power of the gospel of the death and resurrection of Christ, the fleshly, Adamic “man” or “body” or “creation”—the whole world-system of the dominion of Sin and Death—was being put to death and “abolished.” It was that body which would soon be raised up and “changed” (in AD 70) into the new, Christological, spiritual “body” in the kingdom of God (the new covenant world).

The Seed Analogy (1 Cor. 15:35-50)

Paul’s illustrations from nature in verses 36-41 are problematic if they are interpreted as arguments that are aimed at someone who denies the very possibility of resurrection. How does the fact that sheep differ from sparrows serve in any way to validate the doctrine of resurrection for someone who does not believe in the very concept of resurrection? How does it serve to make the doctrine of the resurrection of the dead imaginable or feasible (345)? It doesn’t.[12][13]

The difficulty with Paul’s words concerning the bodies/fleshes/glories of creation vanishes only when we let it sink into our minds that Paul was reasoning with people who already believed in the eschatological, body-resurrection of Christians. The resurrection-of-the-dead deniers would have already agreed that a seed rising up to become a plant illustrates the truth of resurrection. And that is why Paul used the analogy. The fact of resurrection was common ground between Paul and the resurrection-of-the-dead deniers.

Paul therefore made reference to the universal death and change of seeds,[14] not to demonstrate the already-agreed-upon fact of resurrection, but to demonstrate the following four things that those who were in error at Corinth were denying:

  1. The necessity of the death of the pre-resurrection body (1 Cor. 15:36)
  2. The differentness of the pre- and post-resurrection bodies (1 Cor. 15:37)
  3. The necessity of the change of the pre-resurrection body (1 Cor. 15:38a)
  4. The universality of the pre-resurrection body and the postresurrection body (1 Cor. 15:38b)

After establishing these premises through the common-ground analogy of the “resurrection” of seeds, Paul went on to reference the whole of the material universe, because insofar as it is filled with innumerable, different bodies—just like the multitudes of different kinds of seeds and plants in verse 38b—it confirmsthe universality of the two different bodies (the existence of which Paul established in the seed analogy itself).

The universal diversity of the Genesis creation served as an analogy of the cosmos-changing work of the gospel. As the whole Genesis creation is filled with differing bodies (fleshes, glories), so the whole “creation” (the body) of God’s chosen ones in Adam, living and dead, “from the four winds, from one end of heaven to the other,” was going to put off the old “body” of Sin and Death (the Adamic, mortal, corruptible, dishonorable, weak, and natural “old man”), and was going to be “clothed” with the wholly otherbody of Christ” (the immortal, incorruptible, glorious, powerful, and spiritual new Man; the Christological “new creation”) (Matt. 24:31; 1 Cor. 15:42-44).

The resurrection-of-the-dead deniers thought that the eschatological church was an altogether separate entity from the Adamic, old covenant world. They thought that the body of Christ essentially appeared out of nowhere, as it were, absolutely disconnected from the world that preceded it. They thought the eschatological church was buried the spiritual body and that it was going to be raised the same spiritual body on the Last Day.

The reality though was that the eschatological church was itself in the mortal, corruptible, dishonorable, weak, and natural “body” of the pre-Christ saints. It was still bearing “ the imageof the earthy” (1 Cor. 15:49), not in a biological sense, but in a cosmic-covenantal sense. God’s old covenant ministration of Death and Condemnation still stood, and God’s church was still an organic part of that world-order. It was therefore still in the body of Sin and Death, and was putting that body to death through the Spirit.

The pre-Christian, Adamic saints existed in a state of “mortality” in that they did not yet have consummated eternal life, redemption, and face-to-face union with God (Rom. 8:23; 1 Cor. 13:12; 1 Jn. 2:25; Rev. 22:4). They were in a state of “corruptibility[15] in that they did not yet have the incorruptible, “eternal righteousness” of Christ (Dan. 9:24). They were in a state of “dishonor” in that they were not yet clothed with the glory of the new covenant in Christ’s justifying blood (Rom. 4:24; 2 Cor. 3:7-18). They were in a state of “weakness” in that, as long as the condemning old covenant world remained standing, they had not yet inherited eternal life (cf. 1 Cor. 6:14; Heb. 7:6; 1 Jn. 2:25). They were “natural” in that they had not yet been made the spiritual dwelling of the triune God (Jn. 14:23).

Before Christ, the saints bore the image of Adam, the disobedient one. They were unable to attain to heavenly life (1 Cor. 15:45, 48-49). Their sins had grounded them in the mundane, the worldly, the carnal, the “corruptible.” Their worship of God consisted in earthly types, shadows, and copies of the heavenly. Their fellowship with God was not face to face, but was through the agency of sinful, earthly mediators. Their sacrifices were reminders of sin. They were separated from the Father.

They were under the reign of Sin and Death.

Through its body-burial and body-death with Christ, the church was putting to death that old, corruptible “world” or “body” or “creation” or “man” through the sin-killing Spirit on behalf of the dead. In the consummation of the Spirit’s work in the church, the body of God’s people, living and dead (“all Israel”), was going to be redeemed, changed, and gathered together into the eternal, spiritual kingdom of Christ.

This is the “knowledge of God” of which the resurrection-of-thedead deniers were woefully ignorant. Because they thought that the eschatological church, to the exclusion of “the dead,” was “thebody [of Christ] that shall be,” they could not grasp “how” the saints of old could be resurrected with the church. Here is an expanded paraphrase of their objection in verse 35:

“We, the eschatological church, are the blood-bought body that has been sown (planted, buried) with Christ through the Holy Spirit in order that we might be raised with Him to inherit the kingdom of God. The saints of old lived and died before Christ arrived. They have not been sown (planted/buried) with Him, as we have. There is no resurrection outside of Christ’s body, and we are His body. Therefore, the dead have no part in the resurrection body. How then are the dead being raised with us? If your doctrine is true Paul, then answer this question: With what body are the dead being raised?”[16]Paul’s answer (verses 36-37):

“The dead are being raised through the burial and death of the body of Sin, of which we are still a part (since the old covenant world has not yet vanished). The dead, therefore, are being raised through our (the last-days, first-fruit church’s) dying to Sin (the burial and death of the Adamic ‘body’with Christ) on their behalf, and they will therefore be ‘changed’with us into the resurrected, spiritual body of Christ in the new covenant world.

“Look at your own experience for confirmation of this truth. When you yourselves are planting a seed (as God has planted us with Christ) you are not planting the tree that will be. Likewise, God did not plant the ‘spiritual body’of the age to come in order that the same ‘spiritual body’will emerge. That is not God’s purpose. The Christological resurrection-body is not what has been sown/buried. It is not we alone who shall be raised. Rather, it is the Adamic ‘natural body’that has been ‘sown’with Christ, through the Spirit in us, so that the ‘natural body’(the dead together with the last-days-of-the-Adamic-ages church—the whole Adamic ‘man’) is now being raised up and

changed’/‘transformed’ into the spiritual body of Christ.”

The objection of the resurrection-of-the-dead deniers was not biological; it was theological. Though they understood that the eschatological church had been “buried” with Christ through the Sin-killing work of the Holy Spirit in order that the church would be raised up on the Last Day, they erroneously thought that the church had been buried so that the church alone would be raised up on the Last Day. Thus Paul’s corrections in verse 44 (KJV):

. . . [T]here is a natural body, and there is a spiritual body.

That is, there was not a spiritual body only, as the resurrection-ofthe-dead deniers supposed.

And in verse 46:

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

The spiritual body did not appear out of nowhere, as the resurrection-of-the-dead deniers imagined. Rather, the pre-existing “natural body” was being raised up and transformed into the “spiritual body.”

The reality that the resurrection-of-the-dead deniers did not apprehend was that the eschatological church was in a state of Adamic bodyunion (solidarity, interdependence) with “the dead,” and it therefore stood in need of a universal body-change. The church was not merely the new man and the spiritual body. It was the dying old man; the dying body of Sin and Death.

It was not the case that the Old Testament saints would be replaced by the body of Christ. Instead, the body of Sin had to die through the baptism of the Holy Spirit, and be raised, and be changed by the same Spirit (Heb. 11:40). The church could not be saved by itself. The church was bearing the image of “the first man” and was in process of being transformed, on behalf of the dead and with the dead, into the image of “the Christ” (Rom. 8:29; 1 Cor. 15:45-49; 2 Cor. 3:18).

Without the death and universal change of “the body” through the power of the eschatological Spirit, not so much as one Christian could be made alive in the Father. The resurrection in Christ was to be cosmos-wide, or not at all. The whole world of God’s people had to be transformed.

The eschatological church thus stood in need of the consummated world-change from the “flesh-and-blood” world-body of “corruption” (sub-divine righteousness) to the “spiritual,” Christological body of incorruptible and eternal righteousness in the new covenant world (1 Cor. 15:50). If that change did not take place when the temple fell in AD 70, then Christ was never raised from the dead, the gospel was a lie, and all Christians were and are without hope. Either the eschatological church and “the dead” were changed and God became All Things in “all,” or Christ was never raised, and the church remains in her sins, and the world-body of the hand-made temple of God maintains its standing before God today.

The Universal Change (1 Cor. 15:51-58)

The coming transformation of God’s covenant-universe (dead and living, Jew and Gentile) through the gospel of the death and resurrection of the body of Christ was the “mystery” that had been kept secret since the world began. It was the mystery that the resurrection-of-the-dead deniers failed to grasp. “The dead” and the eschatological church were going to be made alive together in Christ and were going to be united in the Father. “All things . . . in the heavens and things upon the earth” were going to be summed up in Christ (Rom. 11:15, 25-26; 16:15; 1 Cor. 2:7; Eph. 1:9-10; 3:6-10; Col. 1:26-27).

The world-change, or body-change, took place and the “mystery” was fulfilled before Paul’s generation passed away (1 Cor 15:51). The sounding of the symbolic “last trumpet[17] took place when the worldly city and sanctuary fell in AD 70 (Rev. 10:7; 11:2, 8; cf. Heb. 9:8). When that old “house” fell and the old Adamic “garment” was folded up and “changed,” the dead were raised and all the elect were “clothed” with the body of Christ in the new covenant world (Heb. 1:10–12). “All” put off the old man (Adamic Sin) and “put on” the new Man (the righteousness of Christ). “All” God’s people were “clothed with” the tabernacle/body of the triune God.

When the old garment was removed and the house of the old covenant was thrown down, believers were not foundnaked,” nor left “unclothed” or homeless for even the indiscernible “moment” of “the twinkling of an eye,” as would have been the case if there was no resurrection of the dead and consequently no world-change (Rev. 3:17-18; 16:15; 17:16). If there was no resurrection, then the fall of the city and the sanctuary would have been the death knell for Christians just as much as it was for unbelieving Jews. Indeed, it would have been the death knell for humanity. But because the dead were raised and the cosmos of God’s people was transformed in Christ, believers were clothed in AD 70 with the Christological, new covenant house from out of heaven (Col. 2:2; Heb. 1:12; 8:13; Rev. 16:15).

Death (condemnation and alienation from God) was deprived of its sting, which was Sin, when Sin was finally sealed up, covered over, and done away in the consummation of the Adamic/Mosaic ages through the power of Christ’s death and resurrection. This happened when Christ appeared the second time in AD 70, having consummated His high-priestly work of atonement (Lev. 16). This is when He swept away the old covenant world of Sin, Death, condemnation, and alienation and changed the universal church into the completed, anointed, Most Holy Place of God Himself (Rev. 21:2, 16; Heb. 3:6, 9:6-8).

Sin was deprived of its power, which was the Law of Moses, when through the power of the Cross, the Law came to its end in AD 70. That is when the Law-covenant (the ministration of Death and Condemnation) vanished[18] (Heb. 8:13) and “all things” in earth and in heaven (“all” the saints, living and dead) were reconciled to God (Col. 1:20).

When all these things were consummated, the corruptible and mortal Adamic body “put on” the incorruptible and immortal body of Christ (1 Cor. 15:53). The old, corruptible house (the old covenant world) fell.

The new, eternal house (the New Jerusalem) came down from out of heaven. The church and the Hadean saints were raised up and united in the one body of Christ, and were irrevocably and gloriously “changed” into the “perfect” tabernacle of God.

Thus, through the Spirit of the Lord Jesus Christ, God gave His church the eschatological, cosmos-transforming victory of faith over Sin, Death, and the Law. Her gospel labors in Him bore world-transforming fruit. Reigning with the risen “Christ of God,” her worldburying, world-destroying, world-resurrecting, and world-changing labors were consummated in the AD-70 realization of the hope of Israel —in the universal gathering of “all” the saints, living and dead, in “the God and Father of all” (1 Cor. 15:57-58). Thus was the beginning of the Christian age, “a dispensation more divine than many are disposed to think.”[19]

Summary and Conclusion

The resurrection-of-the-dead deniers believed the following: The eschatological church was the “spiritual body” of Christ that had been buried with Christ and which was being raised up the same spiritual body of Christ. There was no “natural body” involved in the church’s resurrection with Christ. There was no body-union between the church and the pre-Christian saints (“the dead”). The dead were not going to be included in the resurrection and the kingdom. God, through the indwelling Spirit, had “sown,” or “buried,” the spiritual body of Christ (the church) so that the church by itself (to the exclusion of the dead) would be resurrected unchanged (still the same spiritual body of Christ that it was when it was buried with Christ) in the consummation.

If there was no resurrection of the Old Testament dead, these were the undesired results:

  1. God did not raise Christ from the dead.
  2. The eyewitnesses of the resurrected Christ were liars.
  3. The preaching of the apostles was vain.
  4. The faith of Christians was vain.
  5. Christians were still in their sins.
  6. Christians who had fallen asleep had died in their sins (perished).
  7. The persecuted apostles were to be pitied more than all men.
  8. Christians who were being martyred for the dead were doing so for nothing.
  9. Christians were battling the enemies of the gospel by merely human power.
  10. Christians should have forsaken their sufferings and lived mundane lives.
  11. Christians would not be able to inherit the kingdom of God.
  12. Christians would remain under the curse of Sin, Death, and the Law.
  13. Christians would remain clothed with corruption, mortality, dishonor, and weakness, and would remain natural.

Here is why those results necessarily followed from the denial of the resurrection of the Old Testament dead:

God raised Christ from the dead not so that the natural Adamic body (the people of God in their Adamic state of Sin and Death) would be replaced by the spiritual body of Christ (the church). The Father raised the Son from the dead so that the Adamic body would be buried, put to death, resurrected, and transformed into the universal body of Christ. The eschatological church was not in a separate body from the Adamic dead. It was part of the natural, corruptible, dishonorable, and weak Adamic body, and was putting that body to death through the Spirit on behalf of the dead.

Apartfrom the creation-wide “body-change” of “all” the elect from Adam to the Last Day in AD 70, there could be no resurrection-life for any Christian. The church could not inherit the kingdom of God unless the whole universe of God’s people was resurrected and changed together. This was the cosmic scope and purpose of the Cross of Christ. This is what those who were in error at Corinth did not understand.

Though futurists today do not realize it, they are, in principle, unknowing followers of the resurrection-of-the-dead deniers at Corinth. Futurists believe that the church (the body of Christ) has been spiritually resurrected and seated with Christ in the spiritual kingdom for 2,000 years now, but that the pre-Christian (Old Testament) dead have not yet been resurrected into that kingdom. Though many futurists inconsistently believe that the Old Testament saints were released from Hades between Jesus’ death and resurrection (contradicting the timeframe of Rev. 20:14), they do not hold that those saints have been “resurrected” into the kingdom. As anti-preterist Strimple teaches (in contrast to anti-premillennial Strimple), physically dead people cannot experience a resurrection and remain physically dead.

Though futurists certainly do not deny the resurrection of the dead, they unwittingly teach a “short circuit” in the cosmic gospel-purpose of the Father when they teach that God gave the spiritual kingdom to the church on Earth, but has put off “resurrecting” the Old Testament dead into the kingdom until 2,000+ years later.

This “gap” between Christians and “the [Old Testament] dead” is not a biblical option. As Paul argued, either the dead and the church would inherit the kingdom together, or no one could inherit the kingdom at all. Either all the elect, the church and the dead, were made alive (resurrected) together in Christ in the end of the old covenant age, or all the elect remained dead in Adam (cf. 1 Thess. 5:10). In other words, either all the saints were resurrected in AD 70, or none were resurrected, not even Christ. There is no other possibility.

Therefore, as with the error at Corinth, the undesired implication of the doctrine of a yet-future resurrection of the dead is that Christ has not been raised and that our faith is vain and that we are still in our sins. Futurism is not a damnable doctrine, just as the error at Corinth was not a damnable doctrine. Nevertheless, futurism, with its parousiadelay and resurrection-delay, shares implications with the Corinthian error which, if followed through logically, ultimately serve to destroy the Faith. If Paul were alive today, it is possible that he would say to futurists what he said to his Corinthian brethren, and for essentially the same reason:

. . . [S]ome have ignorance of God. I speak this to your shame.

(1 Cor. 15:34)

 

[1] . Those who hold to “the collective body view” of 1 Corinthians 15 believe that the root error at Corinth was a radical kind of “replacement theology,” i.e., a disdain for Israel and a denial that historical Israel would take part with the church in the resurrection and in the kingdom of God. While that interpretation of the error at Corinth may be entirely correct, I am not convinced that it is provable that the resurrection-of-the-dead deniers had antiIsrael or anti-Semitic sentiments (though their error was certainly implicitly antagonistic to God’s historic covenant nation). For this reason, I confine my-

[2] . Charles Hill is therefore incorrect when he says: “It is not that the Corinthians could not comprehend what Paul was talking about; rather, one party in Corinth, comprehending all too well what Paul had in mind, did not find it to their liking and were opposing it.” (104)

[3] . When we consider that 1 Corinthians was written a mere twenty-five years after the beginning of Christianity, and when we consider that the eschatological, first-fruits church was already partaking of the coming resurrection, and when we consider the eager expectation in that era of the imminent fulfillment of the end of the Adamic ages and of the resurrection the dead, we should expect that believers in that historical moment would refer to the vast multitudes that had lived and died before the advent of Christ as the “dead [ones].” This is not to say that the term “the dead” in the New Testament was code for “the dead of the Old Testament in contrast to dead Christians.” It is to say only that in that eschatological generation, if reference were made to the pre-Christian dead in contrast to the relatively few dead Christians (in about AD 55), the designation “the dead” or “dead ones” sufficed.

[4] . There was therefore no need for Paul to say explicitly that the dead were primarily “historical Israel,” as Hill insists in his chapter (115). If “the dead” were the righteous, pre-Christian dead, then they were (with relatively few exceptions) none other than the saints of the historic, Abrahamic covenant community (i.e., Israel) along with the saints who lived before the promises given to Abraham.

[5] . Similarly in American law today the basic meaning of the word “body” is “a person.” “A corporalis [bodily] injuria” is “a personal injury.” We use the word “body” this way when we speak of “somebody,” “anybody,” “nobody,” or “everybody.” This usage of the word used to be more common than it is today: “The foolish bodies say in their hearts: Tush, there is no God.” (Ps. 14:1, Coverdale translation, 1535)

[6] . Although Reformed theologian Herman Ridderbos was a futurist and expected a literal transformation of the physical bodies of believers, he nevertheless understood that such Pauline terms as “the body of sin,” “the body of the flesh,” “the earthly members,” and “the body of this death” “are obviously not intended of the [material] body itself, but of the sinful mode of existence of man.” Ridderbos, Paul: AnOutline of His Theology (Grand Rapids, MI: Eerdmans, 1975), 229; Cf., Tom Holland, Contours of Pauline Theology: A Radical New Survey of the Influences on Paul’s Biblical Writings, Mentor, 2004.

[7] . “[The spiritual body] is not in the least constituted what it is by its being physical. It fulfills its essence by being utterly subject to Spirit, not by be-

[8] . “All” in 1 Cor. 15:22 corresponds to “themany” in Rom. 5:15-16 and 19. When Paul says that “all” died in Adam and that “all” would be made alive in Christ, he means that allof God’s people (the whole cosmos of Gods’ elect) died in Adam and would be made alive in Christ.

[9] . Strimple inexplicably denies this doctrine on pages 309 and 342 of

WSTTB.

[10] . In Three Views on the Millennium and Beyond, on page 62, Strimple teaches that “the end” in 1 Corinthians 15:24 is the same “end” that Jesus said would come after the gospel was “preached in the whole world” in Matthew 24:14. Thus Strimple holds that the resurrection of the dead takes place upon the completion of the preaching of the gospel “in the whole world.”But this presents a problem for Strimple, because the gospel was “preached in the whole world” almost 2,000 years ago, in Christ’s generation, shortly before the fall of the earthly house (the old covenant world) in AD 70 (Rom. 16:25-26; Col. 1:23; 2 Tim. 4:17). If we are to accept Strimple’s sequence of events, we must conclude that the resurrection of the dead happened at the fall of the temple in AD 70, as Jesus and the apostles said it would.

[11] . This hyper-dispensational implication of the Corinthian resurrection-error (i.e., that Christ came to wage war against and to conquer the God

[12] . If the resurrection-of-the-dead deniers already believed in the historic, physical resurrection of Christ, as Strimple admits (309, 333), why would Paul have needed to convince them of the “feasibility,” “imaginability,” and “thinkability” of the very concept of physical resurrection, as Strimple says elsewhere quoting Berkouwer) (341)? How could it be that the resurrectionof-the-dead deniers were unable to accept the feasibility of a concept (1 Cor.

[13] :35) to which they already held as the gospel truth (1 Cor. 15:11)?

[14] . The necessary “death” of seeds, by the way, demonstrates that physical corruption and physical death existed before Adam sinned. The earth, by God’s decree, brought forth seed-yielding plants on the third day of creation (Gen. 1:11-13), and Adam was placed in the Garden to dress and keep the plants (Gen. 2:15). Therefore the cycle of literal seed-death and seed-resurrection/ change was already in process before Sin entered the world through the disobedience of Adam. In the same way, God’s decree to the animals and to man that both “be fruitful and multiply” implied the cycle of biological birth, biological reproduction, and biological death; and that cycle was instituted before Adam sinned (Gen. 1:22, 28). Biological death did not enter the world through Sin. It was already in the world. It was alienation from God and slavery to Sin (Sin-consciousness, spiritual Death) that entered the world through Sin.

[15] . The terms “mortal” and “corruptible” do not describe the quality or duration of Adam’s physicality or the quality or duration of his soul. They describe the quality and duration of his sub-divine righteousness and works.

[16] . Strimple favorably quotes Robert Gundry as saying, “Paul uses soma precisely because the physicality of the resurrection is central to his soteriology.” In reality, Paul used soma precisely because the resurrection-of-the-dead deniers used the word soma in their objection (1 Cor. 15:35). The meaning of the word cannot be deduced from the fact that Paul repeated it.

[17] . In Three Views on the Millennium and Beyond (112), Strimple says that since the Greek word “eskatos” (“last”) is used in the term “last trumpet,” it would “seem strange” if the “last” trumpet did not signal the end of Christ’s mediatorial reign and of the resurrection of the dead. Yet in the same book, Strimple does not think it “strange” when he says that the “last” (“eskatos”) days have thus far lasted almost 2,000 years (TVMB, 64).

[18] . Pratt (the author of chapter three of WSTTB) speaks for perhaps most futurists when he puzzles over the mention of “the law” in First Corinthians 15:56: “The emergence of the second theme regarding the law, however, seems to have no real antecedent in this letter.” (Holman New Testament Commentary: I&II Corinthians, 272) In the futurist paradigm, there is no real connection between the condemning power of the Law of Moses and the resurrection of Christians in the end of world history. Paul though makes the connection because the resurrection of the dead was going to happen when the old covenant (the Law) vanished in his generation. The two events were simultaneous (cf. 1 Cor. 7:29, 31; 10:11; 15:51-52). Cf., Law, Sin, and Death: An Edenic Triad? An Examination with Reference to I Corinthians 15:56, by Chris Alex Vlachos (Journal of the Evangelical Theological Society, volume 47; June, 2004).

[19] 0. Eusebius, Ecclesiastical History, book I, chapter II.

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