Understanding Eschatology: Preterism and the Hope of Resurrection

 

Summary

In this exploration of eschatology, we delve into the complex interpretations of New Testament prophecies concerning the end times, particularly focusing on the distinctions between full and partial preterism. Full preterism posits that all prophesied events, including the return of Jesus, the resurrection, and the rapture, were fulfilled in the first century, specifically around the destruction of Jerusalem in AD 70. In contrast, partial preterism acknowledges the significance of these events but maintains that the ultimate return of Christ and the final resurrection are yet to occur.

The discussion centers on the interpretation of key biblical texts, such as 1 Corinthians 15 and 1 Thessalonians 4, which describe the resurrection and the rapture. Full preterists argue that these events have already transpired in a spiritual sense, suggesting a non-physical resurrection and a secret, invisible rapture. This interpretation, however, raises significant theological concerns, as it seems to undermine the traditional Christian hope in a future, bodily resurrection and a visible return of Christ.

The Apostle Paul’s use of inclusive language, such as "we" and "us," is scrutinized to understand whether he anticipated these events within his lifetime. While some infer that Paul expected the imminent fulfillment of these prophecies, it is argued that his language was meant to include the entire Christian community across time, not just his contemporaries.

The imagery of the rapture is further examined through the lens of Roman triumphal processions, suggesting that the church will meet Christ as He returns in glory, participating in His victorious return to earth. This interpretation challenges the notion of a secret rapture and emphasizes the public and triumphant nature of Christ’s return.

Ultimately, the discussion invites us to reflect on the nature of biblical prophecy, the hope of resurrection, and the anticipation of Christ’s return, encouraging a deeper understanding of these profound theological concepts.

Key Takeaways:

1. Understanding Preterism: Full preterism suggests all end-time prophecies were fulfilled in the first century, while partial preterism holds that some events, like the final return of Christ, are still future. This distinction is crucial for interpreting New Testament eschatology and understanding the timeline of prophetic fulfillment. [01:08]

2. The Resurrection Debate: The resurrection described in 1 Corinthians 15 is central to Christian hope. Full preterists argue for a spiritual resurrection already fulfilled, but this challenges the traditional belief in a future, bodily resurrection, which is a cornerstone of Christian eschatology. [06:02]

3. The Rapture's Nature: The rapture, as described in 1 Thessalonians 4, is often misunderstood. Rather than a secret event, it is portrayed as a public, triumphant return of Christ, where believers meet Him as He descends, echoing Roman triumphal imagery. [17:58]

4. Paul's Inclusive Language: Paul's use of "we" and "us" in discussing the resurrection and rapture is not necessarily indicative of his expectation to witness these events personally. Instead, it reflects the inclusion of all believers across time in these eschatological promises. [11:23]

5. Spiritual vs. Physical Fulfillment: The spiritualization of physical events, such as the resurrection, poses theological challenges. A purely spiritual interpretation risks denying the physical reality of these events, which are integral to Christian doctrine and hope. [13:01]

Youtube Chapters:

- [00:00] - Welcome
- [00:33] - Introduction to Preterism
- [01:08] - Full vs. Partial Preterism
- [02:28] - The Day of the Lord
- [03:04] - Understanding the Resurrection
- [04:19] - Victory Over Death
- [05:28] - The Apostles' Creed and Resurrection
- [06:40] - Hope in the Resurrection
- [07:14] - Full Preterism's Argument
- [08:21] - Paul's Use of "We"
- [09:53] - Critiques of Full Preterism
- [11:50] - The Resurrection's Timing
- [13:01] - Spiritualizing the Resurrection
- [15:07] - The Rapture Explained
- [17:58] - The Nature of the Rapture
- [19:20] - Future Interpretations of the Rapture
- [21:40] - Roman Triumph Imagery
- [23:56] - Conclusion and Next Steps

Study Guide

Bible Study Discussion Guide

Bible Reading:
1. 1 Corinthians 15:50-57
2. 1 Thessalonians 4:13-18

---

Observation Questions:

1. What are the key differences between full preterism and partial preterism as discussed in the sermon? [01:08]

2. How does Paul describe the resurrection in 1 Corinthians 15, and what is its significance for Christian hope? [03:04]

3. According to the sermon, how does the imagery of Roman triumphal processions relate to the concept of the rapture? [21:40]

4. What does the sermon suggest about the use of inclusive language like "we" and "us" in Paul's writings? [11:23]

---

Interpretation Questions:

1. How does the interpretation of the resurrection as a spiritual event challenge traditional Christian beliefs about a future, bodily resurrection? [13:01]

2. In what ways does the sermon suggest that Paul's use of "we" and "us" might include the entire Christian community rather than just his contemporaries? [11:23]

3. How does the sermon’s interpretation of the rapture as a public and triumphant event differ from the idea of a secret rapture? [17:58]

4. What theological concerns arise from the full preterist view that all prophesied events were fulfilled in the first century? [13:40]

---

Application Questions:

1. Reflect on your understanding of the resurrection. How does the idea of a future, bodily resurrection impact your daily life and faith? [06:40]

2. The sermon discusses the importance of interpreting biblical prophecy. How do you approach understanding complex biblical texts, and what resources do you find helpful?

3. Consider the imagery of meeting Christ in a triumphant return. How does this shape your anticipation of Christ’s return, and how can it influence your actions today? [21:40]

4. How do you respond to differing interpretations of eschatology within your faith community? What steps can you take to engage in respectful and constructive dialogue?

5. The sermon highlights the use of inclusive language in Paul's writings. How can you apply this understanding to foster a sense of unity and inclusion within your church community? [11:23]

6. Reflect on the concept of spiritual versus physical fulfillment of prophecy. How does this distinction affect your view of God’s promises and their realization in your life? [13:01]

7. How can you prepare yourself spiritually and practically for the return of Christ, as described in the sermon? What changes might you need to make in your life to align with this anticipation? [17:58]

Devotional

Day 1: Understanding Preterism's Impact on Eschatology
The concept of preterism offers a unique lens through which to view New Testament prophecies. Full preterism suggests that all end-time events, including the return of Jesus and the resurrection, were fulfilled in the first century, particularly around the destruction of Jerusalem in AD 70. This interpretation challenges traditional views by proposing that these events have already occurred in a spiritual sense. On the other hand, partial preterism acknowledges the historical significance of these events but maintains that the ultimate return of Christ and the final resurrection are still future events. Understanding these distinctions is crucial for interpreting New Testament eschatology and comprehending the timeline of prophetic fulfillment. [01:08]

Matthew 24:34-35 (ESV): "Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away."

Reflection: How does your understanding of preterism influence your view of current world events in relation to biblical prophecy?


Day 2: The Resurrection Debate and Christian Hope
The resurrection described in 1 Corinthians 15 is central to Christian hope, promising a future, bodily resurrection. Full preterists argue for a spiritual resurrection that has already been fulfilled, which challenges the traditional belief in a future, physical resurrection. This debate is significant because the hope of a bodily resurrection is a cornerstone of Christian eschatology, affirming the physical reality of eternal life. The discussion invites believers to reflect on the nature of resurrection and its implications for their faith and hope in Christ. [06:02]

1 Corinthians 15:42-44 (ESV): "So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body."

Reflection: In what ways does the promise of a future, bodily resurrection impact your daily life and spiritual outlook?


Day 3: The Public Nature of the Rapture
The rapture, as described in 1 Thessalonians 4, is often misunderstood as a secret event. However, it is portrayed as a public, triumphant return of Christ, where believers meet Him as He descends, echoing Roman triumphal imagery. This interpretation emphasizes the visible and victorious nature of Christ’s return, challenging the notion of a secret rapture. Understanding the rapture in this way encourages believers to anticipate Christ’s return with hope and joy, participating in His victory. [17:58]

1 Thessalonians 4:16-17 (ESV): "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."

Reflection: How does the imagery of a public and triumphant rapture shape your anticipation of Christ’s return?


Day 4: Paul's Inclusive Language and Eschatological Promises
The Apostle Paul’s use of inclusive language, such as "we" and "us," in discussing the resurrection and rapture, is not necessarily indicative of his expectation to witness these events personally. Instead, it reflects the inclusion of all believers across time in these eschatological promises. This understanding invites believers to see themselves as part of a larger, timeless community of faith, united in the hope of Christ’s return and the resurrection. [11:23]

Philippians 3:20-21 (ESV): "But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."

Reflection: How does viewing yourself as part of a timeless community of believers influence your faith journey today?


Day 5: Spiritual vs. Physical Fulfillment in Eschatology
The spiritualization of physical events, such as the resurrection, poses theological challenges. A purely spiritual interpretation risks denying the physical reality of these events, which are integral to Christian doctrine and hope. The discussion encourages believers to reflect on the balance between spiritual and physical fulfillment in eschatology, affirming the importance of both aspects in understanding God’s promises and the hope of eternal life. [13:01]

Romans 8:23-24 (ESV): "And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees?"

Reflection: In what ways can you affirm both the spiritual and physical aspects of God’s promises in your life today?

Quotes


Now, full preterists argue that that prophecy about the future has already been fulfilled, which is a startling and astonishing conclusion. Well, let's argue -- well, let's see first why they argue for its past fulfillment, and then we'll look at how they present that argument. [00:07:00]

Now, notice that this is not a statement whereby Paul says I will be alive explicitly and concretely. But rather he just says in passing, those of us who are alive at that time, and here in 1 Corinthians, "We shall be changed," and so on, does not necessarily mean that the Apostle expected that he would be alive when these prophecies would be fulfilled. [00:09:44]

In order to take the position that both the resurrection and the rapture took place in the first century, one has to spiritualize the texts in terms of the descriptive ideas and concepts that are used about this resurrection. And if there's any place where it's a serious problem to begin spiritualizing something is when that which you're spiritualizing is discussing something that is supposedly physical and bodily. [00:12:48]

It's very difficult to spiritualize the bodily resurrection of the saints without at the same time actually denying the bodily resurrection of the saints, because if it's only a spiritual resurrection then manifestly it's not a physical resurrection. But advocates of full preterism such as Stuart Russell and Max King do precisely this. [00:13:08]

They say that the resurrection of which Paul speaks did take place in AD 70, but it was a spiritual resurrection of those who have died; they were spiritually raised and are now in heaven, and they are not to be understood in physical categories. Not without reason this position has been charged with being a form of gnosticism, because as the Gnostics deny the full reality of the physical resurrection of Jesus, and even of His physical incarnation, this would seem to be denying a real physical resurrection of the saints. [00:13:41]

Now, the same type of thing happens with respect to the treatment of the rapture, which Paul describes in his correspondence to the Thessalonicans. In 1 Thessalonians, in chapter 4 of 1 Thessalonians, we read the following account of the rapture, which has gained so much attention in Christian eschatology that it warrants that we read the text. [00:14:57]

Now, here the Apostle is addressing a concern that was a vital concern of early Christians. The early Christian community had the hope for the future resurrection and for the return of Christ in clouds of glory, and yet before these things took place many of the Christians of the early community died. And so the obvious question that their relatives were asking was this: Does this mean that our relatives and our friends who have passed on will miss these great eschatological events that have been promised to us? [00:16:50]

And Paul is answering the Christian community by saying, by no means. In fact, not only will those who have died not miss the return of Christ at the end of time and the great resurrection, but they will be front-row-seats participants. They will be at the head of the line, because the Apostle says, "The dead in Christ will rise first." And they will be taken up into the air, and we who are alive at His coming will also be taken up to join the Lord, or "to meet the Lord" as the language of the Apostle Paul says, "in the air," as He descends with the trumpet sound and that sort of thing. [00:17:23]

Now, the full preterists have to speak again of a secret rapture, a rapture that was spiritual, that was silent, and that was invisible. To argue that the rapture has already taken place means it occurred, nobody heard it, nobody saw it, and no one was aware of it. And so if it were simply spiritual and invisible and silent, we wonder how we can do justice to the language of this text and others. [00:18:11]

Paul does not say that the Christians will be caught up in the air and then stay up in the air with Jesus. The imagery here is of meeting Christ as He is returning in glory, so that the Christians are participating in His victorious return to this world. It's not that He'll come so far, catch up the church and then stay there or go back to heaven until a later time. [00:21:13]

But the whole point of the imagery here echoes and reflects something that was commonplace in the contemporary world in which Paul wrote; namely, the pattern and practice of the triumphal return to Rome of the Roman armies. Whenever the Roman armies would come back from a campaign, before they would enter the city of Rome they would camp outside the city, about a mile outside the city, and there would be all of the soldiers plus all of the captives that they had brought home from the campaign. [00:21:47]

And then they would send a messenger into the senate to announce their arrival. Remember they carried the banners, of SPQR, the Senate and the people of Rome, and that would give time for the city planners to erect an arch of triumph and to decorate the city, much as we would for a tickertape parade for conquering heroes. They would spray garlands with a sweet aroma throughout the city to cover up the smell of slaves and their odor and so on, and then at a prearranged time a signal would be made whereby the trumpets would be blown, and that was the signal for the armies of Rome to march in triumph into the city. [00:22:02]

Chatbot

  • I'm an AI bot trained specifically on the sermon from Sep 09, 2019. Do you have any questions about it?

Transcript
What was the most surprising thing in this sermon?
Were there any personal stories shared?