House Divided Bridging the Gap in Reformed Eschatology A Preterist Response to
When Shall These Things Be?
The Eschatological Madness of Mathison or How Can These Things Be?
Part 13 – What About Hymenaeus and Philetus 2 Timothy 2:17-18?
Michael J. Sullivan
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2 Timothy 2:17–18
I recently received an email and phone call from an elder in a church who was secretly placed under church discipline and then excommunicated for studying the preterist view of Bible prophecy. He and his family were told that their salvation was in question unless they repented of studying (let alone holding to) this position. The source material that was used against them was When Shall These Things Be?, and the Bible text that was used to anathematize them was 2 Timothy 2:17–18. Apparently the eldership of the church did not see the irony. The editor of When Shall These Things Be? concedes that 2 Timothy 2:18 “cannot” be used even to “criticize” preterists, much less anathematize them, because according to Mathison, it may very well be that “the resurrection” of 2 Timothy 2:18 truly did take place in AD 70:
. . . [2 Timothy 2:1–18] cannot be used to criticize hyper-preterism until . . . [it can be] demonstrated from other texts that nothing of the sort occurred in A.D. 70. (194)
This is quite an admission from a man who says that hyper-preterism is “a much different religion” than Christianity (213). What Bible verses can Mathison use, other than 2 Timothy 2:17–18, to brand preterism as a different religion? Answer: There are no other verses. Without 2 Timothy 2:17–18, Mathison doesn’t have a biblical leg to stand on in his condemnation of preterists. All he has are the baseless words of those, like himself, who have set themselves up to condemn us based solely on the assumption that our rejection of futurism is a damnable error.
We agree with Mathison that 2 Timothy 2:17–18 cannot be used to criticize us. But we must go further than this. Far from being an anti-preterist passage, 2 Timothy 2:17–18 is actually a condemnation of the implications of futurism. Allow me to explain. First of all, Hymenaeus and Philetus were Judaizers. They were of a class of deceivers who taught Jewish “myths” and “genealogies” (1 Tim. 1:4; Titus 1:4), and were self-appointed “teachers of the Law” (1 Tim. 1:7). They taught believers to abstain from foods (1 Tim. 4:3), no doubt using the Levitical dietary laws as a basis of their teaching.
It is because Hymenaeus and Philetus were Judaizers that Paul compared them to “Jannes and Jambres” (2 Tim. 3:8). According to ancient historians, Jannes and Jambres were Egyptian magicians who challenged Moses’ authority in Egypt. Like Jannes and Jambres, Hymenaeus and Philetus were teaching the strange doctrines of “Egypt” (Rev. 11:8), and were challenging Paul’s gospel-authority, attempting to deceive Christians into believing that God’s new wine (the new covenant land of promise) could be contained within the old, “Egyptian” wineskins of the old covenant world.
Likewise in 2 Timothy 2:19, Paul connects Hymenaeus and Philetus to the rebellion of Korah in Numbers 16:5, 26. Korah had led hundreds of the sons of Israel to challenge Moses’ authority. As God had destroyed Korah and his followers in the wilderness, so God was “about to judge” (2 Timothy 4:1) and destroy the Judaizers Hymenaeus and Philetus and others like them (cf. Heb. 3:16–19).
According to the teaching of Hymenaeus and Philetus, because Jerusalem and the temple still stood (in about AD 67) after the resurrection had allegedly already taken place, it irresistibly followed that “the sons according to the flesh” were now the heirs of the eternal kingdom and that Paul’s Jew-Gentile gospel of grace was a lie. The blasphemous error of Hymenaeus and Philetus was that the world of the Mosaic covenant would remain forever established after the fulfillment of the Law and the Prophets had taken place and the new heavens and new earth (“the resurrection”) had arrived.
This “Hymenaean” heresy is the diametric opposite of preterism. According to preterism, the old covenant came to an eternal and irrevocable termination in “the resurrection,” when all things were fulfilled in AD 70. There is absolutely no theological connection between preterism and Hymenaeus’ blasphemous lie of an everlasting “ministration of death.”
However, there is a clear connection between the heresy of Hymenaeus and the implications of futurism: If “the Law and the Prophets” are not fulfilled today, and “heaven and earth” have not passed away, and the jots and tittles of the Law have not passed away, and all things are not yet fulfilled, as futurism says, then logically and scripturally, the Law of Moses remains unfulfilled and “imposed” to this day (Matt. 5:17–19; Heb. 8:13; 9:10). This implication of futurism is exactly what the Judaizers, Hymenaeus and Philetus, taught when they said the resurrection was already past in AD 67.
As we have seen on virtually every page of WSTTB, Mathison and his co-authors are in conflict over a multitude of eschatological passages. It comes as no surprise that they are in conflict even in regard to how or even if the Bible anathematizes preterists. And it is more than ironic that the one passage in all of Scripture that can conceivably be perceived as decisively anathematizing preterists is in reality applicable to the implications of futurism. Selah.
Partial Preterist Mr. Gary North, has said that if one side of the debate ceases to respond to the others arguments then the one who has responded last (thus silencing the other) in essence has won the debate (my paraphrase). He has also written of dispensational scholars and their inability to keep up with postmillennial works and critiques, “Like a former athlete who dies of a heart attack at age 52 from obesity and lack of exercise, so did dispensational theology depart from this earthly veil of tears. Dispensational theologians got out of shape, and were totally unprepared for the killer marathon of 1988.” (Greg L. Bahnsen, Kenneth L. Gentry, Jr., HOUSE DIVIDED THE BREAK-UPOF DISPENSATIONAL THEOLOGY (Tyler, TX: Institute for Christian Economics, 1989), Publishers Foreword, xx.). In the same book DeMar claims that “Any theological position divided against itself is laid waste” and “shall not stand” and is guilty of “Theological Schizophrenia” (Ibid. 349-350). Apparently Mr. Mathison was not prepared for the killer marathon of 2009 and since that time has been too busy engorging himself from the profits P&R provided him and is simply too scared and out of shape to open our book let alone read and respond to my critique and response to him? And we document the “House Divided” “Theological Schizophrenia” and contradictory approach Reformed eschatology has sought to use against us let alone the contradictions (and yet at the same time progressive views moving towards Full Preterism) that are within Mathison’s writings alone.
Therefore, I have decided to post my chapter response to his online (in small parts) in hopes that both the Futurist and the Full Preterist communities will contact him for an official response. If no response continues to come, then I will allow him to be judged by the same standard that his own postmillennial partial preterist colleagues have set up, and accept that he is unable to respond and has lost our debate.