PART I, ARTICLE VIII: THE PERILOUS FOLLY OF FULL PRETERISM, SECTION IV

 An Eradicated Expectancy

Full preterism is eerily similar to a heresy confronted by the apostle Paul in the early Church. It is egregiously dissimilar from the teaching of this apostle and his Lord. And because of its A. D. 70 hermeneutic, its faith is eradicated of all expectancy. When everything is behind, what is there to look forward to? When troubles weigh us down, how is our spirit lifted up? How does the apostle Paul comfort the Christians in Thessalonica who are in sorrow about their brethren who have died? He tells them about how the Lord will come back ‘and the dead in Christ shall rise first’ (1 Thessalonians 4.16.) In what way will they rise? Their souls are already with the Lord. So it must be their bodies that will rise. Their dead bodies will rise up to the clouds ‘to meet the Lord in the air’ (verse 17.) For sure their bodies will not rise in a regenerative way. That kind of rising is for souls, not bodies. And to be ‘dead in Christ’ is to be regenerate persons already; otherwise they could not be spoken of as being ‘dead’ and ‘in Christ’ at the same time. The elect are chosen in Christ ‘before the foundation of the world’ (Ephesians 1.4.) But the Christians spoken of in this epistle to Thessalonica are ‘dead in Christ.’ A person cannot be ‘dead in Christ’ without being regenerate because regeneration is necessary for entry into his kingdom (John 3.3.) Therefore they will rise in some other way than regenerative. Were they to rise in a figurative way in A. D. 70? How would knowledge of that comfort anyone? How would it comfort someone to know that Jerusalem would be wasted, vast multitudes would be killed there or brought into slavery, and that before this some of these persons would be made so desperate by famine that they would give into the temptation to cannibalize their own babies? Jesus wept over what was shortly to happen to Jerusalem. But in the interest of an A. D. 70 model of interpretation, we are supposed to believe that this very same event was the consolation of Thessalonian Christians! “Wherefore comfort one another with these words” (verse 18.) What a ghastly comfort if the carnage of A. D. 70 is meant! And is there anything at all in 1 Thessalonians 4 to make anyone think of A. D. 70? The resurrection in the phrase, ‘the dead in Christ shall rise first,’ is interpreted for us in verse 14: “For if we believe that Jesus died and rose again.” This is the kind of resurrection that is preached for the consolation of those who grieve at the graves of beloved brethren. This resurrection will be as actual and physical as the rising of Jesus from the tomb. Jesus rose from the dead bodily; so will the believing dead. This is the teaching; this is the consolation; this is what they and we are given to look forward to. The full preterist has not this expectancy. By indulging his addiction to A. D. 70, he has eradicated it.

What the apostle Paul ‘cried out in the council’ is what our cry should be to each preterist who comes to us with his heresy: “of the hope and resurrection of the dead I am called into question” (Acts 23.6.) Our future resurrection is so mystically bound up with the resurrection of Christ that when ours is called into question, so is his. By his resurrection, Christ has become the firstfruits; and Christians are the fruits that are prophesied to follow. This is the teaching and promise in 1 Corinthians 15.20-23. They ‘shall all be made alive.’ If the preterist calls these last fruits into question, he must, of necessity, question the sufficiency of the power behind the resurrection of Christ that makes possible these last fruits. I know that the preterist has a clever interpretation of this passage. I don’t remember what it is because, even when told to catch the power of it, I couldn’t catch it. I can’t catch the power of heretical interpretation. Maybe I saw the gist for a moment, but not enough to catch it and to hold it. I can catch the power and promise of Scripture though because that sinks into my ears and affects my heart. I can see it; I can catch it; I can hold it; and because it holds me more than I hold it, my heart is made hopeful by it. The hope of a preterist is not worthy to be called hope. Though he uses the word, he has no warrant to do so, not in the eschatological sense at least. “If in this life only we have hope in Christ, we are of all men most miserable” (verse 19.) The context around this verse should terrify the full preterist. His ‘realized eschatology’ makes him ‘of all men most miserable.’ It excludes him from being blessed, for blessedness is somewhat the opposite of misery. Before the verse and after the verse, the subject of resurrection is preached, connecting the resurrection of Christ from the dead with the same kind of resurrection for the faithful. The professing Christian who does not believe in this communication is ‘of all men most miserable.’ The firstfruits represent the whole of the harvest. It sanctifies the harvest. Jesus has a resurrected body; and on the strength of his rising, he has a sanctified harvest in waiting. “For both he that sanctifieth and they who are sanctified are all of one” (Hebrews 2.11.) Jesus was received into heaven by God the Father; so will every grain of wheat. Is the full preterist a grain of wheat? He needs to examine himself about as much as he needs to reexamine, with prayer and without bias, the relevant passages of Scripture. The ‘hope in Christ’ in 1 Corinthians 15.19 involves the resurrected body. From verse 12 to verse 23 this hope is expounded relative to the glorious body that the Christian looks forward to put on. It should not surprise us that since Jesus lives forever in a body, we who are transformed into his image will get our bodies back to live forever just like that. The doctrine of the resurrection of our bodies is so vital to the fullness of what we shall be that the apostle wraps our hope up in that shroud. Christians are like men walking around with this hope of resurrection inside their bodies. This hope will one day spring to newness of life. The Holy Spirit is never far from brooding over our bodies in the expectation of what we will become. “For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (2 Corinthians 5.4, 5.) A heavenly immortality for saints is assured. “For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Corinthians 15.53.) So not only does the soul of a saint rise to heaven to be with God immediately upon death, his corrupting body is held in reserve for a glorious revivification. For this reason the death of a saint is called a sleep: “But now is Christ risen from the dead, and become the firstfruits of them that slept” (verse 20.) Jesus carries this idea so far that one time, concerning a damsel who was obviously dead, he says this: “Why make ye this ado, and weep? the damsel is not dead, but sleepeth” (Mark 5.39.) The word ‘sleepeth’ here is a different word than ‘slept’ in 1 Corinthians 15.20. But both words mean ‘sleep,’ though the one in Mark may not be as fluid as the one in 1 Corinthians. So this damsel is dead. This is so certain that they laugh Jesus ‘to scorn’ when he calls her death a sleep; and then, in the teeth of their invective, he raises her from the dead. This example is enough to show how the word ‘sleep’ is sometimes used. 1 Corinthians 15.20: “But now is Christ risen from the dead, and become the firstfruits of them that slept.” Follow the logic. Christ is risen from the dead, and we know that this means bodily because he was raised in no other way; he is the firstfruits of them that slept, or were sleeping; they that were sleeping were those that were dead; therefore the harvest must be a rising from the literal dead, just as the firstfruits was, which was a rising from the dead bodily. Does that not make more sense than that this resurrection refers to an allegorical rising that happened somehow in A. D. 70? I think that any believer will be able to catch the power of it. Believe that the resurrection is past (which belief must be against good reason and sound treatment of the Scriptures), and what expectancy do you have? The apostle says that you are too miserable to have one. In 1 Thessalonians 4 the Lord’s chief apostle speaks of Christians believing in the resurrection in distinction from persons ‘which have no hope’ (verses 13, 14.) The person who does not believe that ‘the dead in Christ shall rise’ (verse 16), then, has no hope. The word of God denies hope to persons who disbelieve this doctrine. They might believe that they have hope; they might hope that they have hope; they might even feel that they have hope; but the Bible says that they are hopeless. 

The full preterist doctrine is really a nest of false doctrines. It is similar to a prominent New Testament heresy; it is dissimilar to how resurrection is taught in the New Testament; and, being without hope, must lead to unbelief, despair, and even hell. Yes, we had better believe that it must lead even to hell itself when persisted in even if, and especially since, the full preterist has no reason, from the standpoint of his belief, to believe in hell. If the judgment of A. D. 70 is the last judgment, as the preterist believes, he has no basis for believing that there are rewards and punishments to come. But what is judgment for if not for rewarding and punishing? Multitudes in A. D. 70 were massacred; and multitudes managed, not without harm and loss, to escape. It was a kind of judgment. But that was all temporal. And what about the rest of humanity? “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5.10.) The scope seems to be all encompassing here. No justification can be found in the context for assuming that the scope is narrower than the whole of humanity. Has such a judgment happened yet? What about Revelation 20.13? “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.” Even if we were to suppose this to be in the past, the scope seems rather greater than the Siege of Jerusalem in A. D. 70. How can this event be squeezed into the narrow compass of A. D. 70 in Jerusalem? Judgment is for everyone, not just for Jews of a certain generation. “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17.31.) The ‘men of Nineveh’ and ‘the queen of the south’ shall ‘rise up in judgment’ to condemn the generation of Jesus’ day for not repenting and for not receiving him as their Messiah (Matthew 12.38-42.) Were the men of Nineveh and the queen of the south present at the Siege of Jerusalem in A. D. 70? Not likely; but they will be at the final judgment that full preterists don’t believe in; and full preterists will be there as well. Full preterism leads to unbelief of one cardinal doctrine after another, and goes on toward hopelessness and hell. The second coming of Jesus Christ is so closely associated with resurrection and judgment (the latter two events being the immediate consequence of the first), that the unbelief of one naturally leads to not believing the other two. In this, at least, the full preterist is a ‘consistent preterist.’ He is consistently unbelieving.                                

The future resurrection of the dead is entwined with the coming judgment; and both events together form no small measure of a Christian’s hope.  “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and the unjust” (Acts 24.15.) The apostle’s hope toward God is inseparably connected with the facts that God will resurrect and that God will judge. We know that his hope is enlarged by the contemplation of both events here, for he distinguishes between the just and the unjust. Why mention both the just and the unjust, relative to resurrection, unless judgment is in view? 

Don K. Preston hates it when Creeds or Confessions are cited in support of what the Scriptures teach. But watch how faithful the Belgic Confession is to those words of Paul recorded in Acts: “…And then all men will personally appear before this great Judge…For all the dead shall be raised out of the earth…and the dead judged according to what they shall have done in this world, whether it be good or evil…And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect….” Notice that it says ‘the dead shall be raised’ (the ‘resurrection of the dead’ of Acts 24.15), in order to be ‘judged’ for ‘good or evil’ (because ‘just’ or ‘unjust,’ as in Acts 24.15), and that this is ‘most desirable and comfortable to the righteous and the elect’ (an idea corresponding with the ‘hope toward God’ of Acts 24.15.) What do we have here, in both the Confession and Scripture, but hope toward God in light of resurrection and judgment? And this Confession doesn’t look backward as if all of this is an allegory of an event that happened in A. D. 70. When a Confession is this close to Scripture, while an encroaching belief system that looks like a heresy doesn’t bear scrutiny on the very doctrines that the Confession is tight with Scripture on, the encroaching belief system that looks like a heresy is probably a heresy, and the Confession was probably drawn up to protect us from heresies of its ilk. When you examine what you suspect is a heresy under the light of God’s word, and then you discover that a great Confession confirms both your findings and your suspicion, you become quite certain that you have judged the alleged heresy aright. Full preterism is completely disconnected from the hope that a Christian should have toward God.         

This hope, moreover, is not as fully professed by orthodox Christians as it should be. The Christian should be looking forward, not only to the resurrection of the dead, but to the judgment that follows it. That is what, to no little degree, imprecatory passages in the Psalms are about. “Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins” (Psalm 7.9.) This is part of the Christian’s hope. God will try the hearts and reins to expose what men are made of; wickedness will come to an end; and the just will be established. “And they cried with a loud voice, saying, how long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Revelation 6.10.) This is part of a Christian’s hope. “Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?” (Jeremiah 12.1.) We know that the judgments that the prophet speaks of here include retribution for evil deeds, for his complaint is that the wicked prosper and that the treacherous are happy. Furthermore, his request becomes explicit in verse 3: ‘prepare them for the day of slaughter.’ If we should not go this far in our request, yet our desire should be for what God will do; and we know that he will judge. Should we not like to talk with the LORD about his judgments? Whether we like the prospect of doing so or not, we should do it. We should not be ashamed that our hope includes the future judgment of the wicked. 

The republication of The Scots Worthies from 1775 is one of the best examples of Christians being ashamed of what they should hope for. The Scots Worthies is a history of preaching, persecution, and perseverance, one mini biography at a time. The author was not ashamed of his hope; but the modern publisher is. The edition of The Scots Worthies that The Banner of Truth Trust chose to reprint is from 1781. John Howie, the author, included, in that edition, an appendix called The JUDGMENT and JUSTICE of GOD EXEMPLIFIED in a Brief Historical Account of the Wicked Lives and Miserable Deaths of some of the most remarkable Apostates and bloody Persecutors in Scotland, from the Reformation till after the Revolution. Collected from Historical Records, Authenticated Writings, &c. &c. The Banner of Truth Trust does not include this appendix in its republication. That is a sad concerning fact, for the Banner is possibly the best current publisher of the best books of days gone by. Notice how John Howie wrote the above title; he used many capital letters and a long line of italics to make his point that he was not ashamed of what he was about to relate. This history of the wicked lives and miserable deaths of persecutors and apostates does not make us hate; it illustrates our hope. We are supposed to look forward to the judgment. Learning about God’s judgments in preliminary form, as they happen on earth, is a consolation that looks to consummation. It is the beginning of God avenging every wrong. The resurrection is to the purpose of living forever, with Christ in bliss, in both body and soul. But the foreground of this eternity is the last judgment. And this event is a holy one that we may see hints of in history—though we must seek out public domain publishers to see those hints because a current publisher like the Banner of Truth won’t give them to us. Thankfully the internet has made access to ancient editions possible. For years I wondered and wanted what it was that this publisher, because of its impudence, thought fit that I should never read. Many times I looked for it; but each time it seemed to have been wiped off the face of the earth. Then, one day, expecting failure once again, I hit on the appendix through Google Books. Then I saw that some editions of Howie’s book included not only one appendix, but eight of them, each one of them more valuable, no doubt, than any book that a Banner Censor would be able to write. Anyway, here is part of what ‘the late Dr. M’Crie’ had to say about the appendix in question, which quotation the Banner solicited to justify the omission of said appendix: “Of course I do not suppose that, in giving a new edition of the ‘Scots Worthies,’ you would think of altering or expunging any part of the volume; for I am a great enemy to garbling the works of deceased authors…I should like that the appendix consisting of an account of the judgments executed on persecutors, were omitted; which, in my opinion, adds neither to the value nor the credibility of the work.” On the one hand, he is an enemy to expunging; on the other hand, he wants to omit. And the gentlemen at the Banner, fearing more than faithful in this instance, acted on the last part of Dr. M’Crie’s contradictory advice. Who has the right to leave out a part of an author’s book that the author felt so strongly about? If a publisher does not find a history wholly acceptable, and cannot, in good conscience, publish it whole, the publisher should leave it entirely alone. That would be far better and safer before the all-seeing God than to ‘garble’ the author’s work by omitting his supplementary material. Why doesn’t the Banner write its own history? It is easier to merchandize a book than to write one; that must be the reason. Has anyone at the Banner even read The Scots Worthies? Has anyone there ever read the execrated appendix? Who are Christian censors but persons who have nominated themselves to dictate what parts of the Bible should be learned and expounded? This accusation is not going too far because by his historical account of wicked lives and miserable deaths, John Howie teaches the Bible. And he is not a lone maverick in this. John Foxe, the historian that Christian historians are indebted to the most and mostly rely on, did the same thing. Here is an instance of that: “Whereupon the said king Sigebert, continuing his cruel conditions, by his subjects conspiring against him was put from his kingly dignity, and brought into such desolation, that, wandering alone in a wood without comfort, he was there slain even by the swineherd of the said earl, whom before he had so wrongfully murdered, as partly above touched; whereby is to be seen the cruel tyranny of princes never to prosper well, without the just revenge both of God and man” (John Foxe, Acts and Monuments, Volume I, p. 1006.) Retribution for evil deeds is a lesson that the Bible often tells us about: through the lives of Haman and Jezebel, and even King David in the Old Testament; and in the New Testament through the lives of King Herod and Judas Iscariot. But post-biblical stories of rewards for evil deeds are not supposed to be told? Who are these Christian censors to decide what we should learn from the Bible through the narration of history? Christian publishers are duty-bound to respect the authors whose works they publish and make money off of; to omit is to disrespect instead. We should leave disrespectful deeds for Popes, Jacobins, Mullahs, and Marxists to perpetrate. If there is an edition of The Scots Worthies, endorsed by John Howie, that does not include the appendix concerning The JUDGMENT and JUSTICE of GOD EXEMPLIFIED, the Banner should have reprinted that one. Reprinting an edition that contains the appendix, without including the appendix, is the slippery slope toward what Dr. M‘Crie called ‘garbling the works of deceased authors.’ It should never have become acceptable to sin against authors just because they are deceased and therefore defenseless.  

Why did John Howie write about judgment on earth in the lives of apostates and persecutors? Here is why, in his own words: “And, in fine, if the following hints shall serve for no other purpose, they will stand for an incontestible evidence of the very first principle of religion, that there is a God to reward the righteous and punish the wicked; so that men shall say, Verily, there is a reward for the righteous; verily, there is a God that judgeth in the earth; verily, the retributive justice of God stands out here in colours so vivid as cannot be mistaken.” By ‘the very first principle of religion’ he alludes to Hebrews 6 where judgment is spoken of as a rudimentary principle that no Christian should be doubtful on. No Christian should be so uneducated and unconvinced as to doubt the traditionally received doctrine of judgment. There will be a second coming of the Lord; he will descend bodily from heaven; he will resurrect every single body; the judgment of each person will happen in both body and soul; and in all of this does the Christian hope consist. All of this is holy to the LORD; it should be holy to us; each component of eschatology is to be hoped for. John Howie’s words above are in perfect conformity with the hope articulated in Acts: “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and the unjust” (Acts 24.15.) His appendix is a historical prelude to the Christian hope that both the just and the unjust will stand before God one day to reap what they have sown. What Christian has the right to omit part of someone else’s book in order to deflect our reading something like that? 

We have to love our enemies in practical ways (Proverbs 25.21.) We should strive to love our enemies with compassion and concern for their lost condition. But on some level—on a higher level—our love for the LORD must be like the experience of the Psalmist: “Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?” (Psalm 139.21.) We are to love our enemies; but our regenerate spirit recoils from those who hate the LORD. There are many paradoxes in the word of God; we need to accept them all, including this love-hate relationship with persons who hate our LORD. The judgment of impenitent sinners is part of what a Christian hopes for. Acts 24.15 is the iteration of Psalm 139.21 in different words. Both the apostle Paul and King David hope for judgment, which is another way of saying: they are hoping for the just to be vindicated and the unjust to be sentenced. “Do ye not know that the saints shall judge the world?” (1 Corinthians 6.2.) “Know ye not that we shall judge angels?” (verse 3.) If these prophecies are true, shall we not look forward to their accomplishment? Are these verses too hard to interpret? Why not let Scripture interpret Scripture? “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” (Jude 14, 15.) It says that the Lord is coming with his saints in order to execute judgment. Why does it say that the saints are coming with the Lord? It says this because the saints are coming with him to participate in the judgment. And a judge looks forward to sentencing a criminal; he may not admit it, but he sometimes does. Shall the saints not look forward to being the Lord’s helpers at the judgment? Right now we might not like the prospect of such work. But after we are entirely conformed to God’s will, what then? We will look back on our timidity with contempt; we will then be anxious to do everything that has been prophesied we must do. We will be entirely conformed to the letter of what our spirits, if not our tongues, have often uttered. “When the wicked perish, there is shouting” (Proverbs 11.10.) What Christian was not quickened with relief at the deaths of Henry Morgentaler and Jack Kevorkian? There is a difference between a reaction like that and being ‘glad at calamities’ (Proverbs 17.5.) When a wicked murderer dies, that is not a calamity. “Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth” (Proverbs 24.17.) We should not be glad in a mocking, clucking, strutting fashion. But we are nevertheless made happy by his fall. Is that wrong? What did Moses and the Israelites do when the Egyptians were drowned in the sea? “Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea” (Exodus 15.1.) We may be glad in a holy way, then. It is a good thing when wicked persons are removed from the earth. Justified spirits cannot help being thankful for God’s providence in restraining evildoers. In Revelation there is even a command to rejoice over the fall of Babylon: “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her” (18.20.) We learn from Genesis in the slaying of Abel by Cain that spilled blood cries out to God from the ground for justice. The blood of man craves the righting of wrongs, even to the point of crying out for it, and must be blessed at the LORD’s avenging answer. Yea, even the inanimate earth would rather be pure than polluted with blood. How much more must this craving for justice exist among animate creatures whose regenerate spirits are inclined to the righteous ways of God? “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you” (2 Thessalonians 1.6.) We should all hope for this—for what the preterist has no faith in.

PART I, ARTICLE VIII: THE PERILOUS FOLLY OF FULL PRETERISM, SECTION III

An Egregious Dissimilarity

Full preterism is eerily similar to the unbelief of Sadducees and the heresy of Hymenaeus and Philetus, the two heretics who maintained that the resurrection was past. Full preterism is therefore egregiously dissimilar from the orthodox view. In Philippians 3.11 the apostle Paul speaks of a resurrection that he hopes to attain unto: “If by any means I might attain unto the resurrection of the dead.” What kind of resurrection is he speaking of? Is he speaking of regeneration—of hoping to be born again? This would not make sense because he was converted, and therefore regenerated, about thirty years before writing this letter. What resurrection is he looking forward to here except an actual resurrection of his body from the dead? The full preterists assert that every prophecy that was not fulfilled up until A. D. 70 was fulfilled in A. D. 70. It is understandable, then, that they would pick the path of least absurdity by stating that the general resurrection of the dead is not a physical one. What that resurrection is, from their viewpoint, it is hard to tell. William Bell’s ‘hope of righteousness’ does not sound like a resurrection, though that is what he says the resurrection is, or was. If we can make resurrection to mean that, we can make it to mean almost anything. I have read elsewhere that to the full preterist, the resurrection of the dead is the resurrection of a cause. But again, if the word resurrection is that malleable, what else could it mean? Are there any limits to its plasticity? The word ‘resurrection’ in Philippians 3.11 means ‘a rising from death.’ The resurrection of a cause would not be a resurrection; it would be a revolution of sorts, or perhaps a reformation. The interpreting of verse 11 is as easy as it gets; and if it is not easy enough on its own, the context makes it even easier. Paul the apostle wants to be found, in the end, in possession of the righteousness of Christ (verse 9.) This is true. But he wants to be found in possession of this that he may know ‘the power of his resurrection.’ There is a hope of righteousness that he looks to; but the end of this desire is to be fully clothed with it and fully changed by it, in both body and soul. We know this because of verse 21: “Who shall change our vile body, that it may be fashioned like unto his glorious body.” Why speak of a body if what he means is a resurrection that doesn’t involve his body? This ‘body’ is sometimes used as a metaphor to identify the Church body. But usually it means the physical body, as in the ‘body’ of Tabitha, who was raised from the dead. “And turning to the body, said, Tabitha, arise…and he…presented her alive” (Acts 9.40, 41.) This is the kind of body that Paul is talking about in Philippians 3, except that he is hoping for a ‘glorious body’ (verse 21), not one that will be subject to death again, as the body of Tabitha was. It is not impossible to see A. D. 70 in Matthew 24. But he who finds it in Philippians 3 must be looking, not through a glass darkly, but through an A. D. 70 eye-glass. That is what one must do to find a fit for the theory of full preterism; and that is what is being done by an increasing number of misled people. 

Full preterism is A. D. 70-ism. Its mode of interpretation is not unlike what is done by our modern Marxists. Whatever these Marxists look at and whatever they read, they see racism in it. Whatever Bible text the full preterist reads, he sees a time stamp pointing to A. D. 70. If he doesn’t see it, he nevertheless looks for it and hopes to see it. Paul wrote to the Philippians in the early 60s from Rome, about 10 years after that church’s founding and more than two decades after his conversion on the road to Damascus. He no doubt knew about the contents of Matthew 24 by then (the contents of the chapter, not necessarily the book of Matthew.) If he was looking forward to a symbolic resurrection of something other than his body, why did he use plain, rather than apocalyptic, language, to voice his desire? Why lead us to believe that he was looking forward to having his vile body changed if he was really looking forward to an allegorical change that had nothing to do with his body? Resurrection in the mold of A. D. 70-ism is egregiously dissimilar from the kind of resurrection that Paul was hoping for. How say the full preterists, then, that the resurrection is not physical and that it happened in A. D. 70? The apostle Paul looked forward to a physical resurrection that he did not associate with the year A. D. 70 at all. There was no other kind of resurrection for him to look forward to. The resurrection that he hoped for is called ‘the redemption of our body’ (Romans 8.23), not the revolution of a cause that began in A. D. 70.            

The Scriptures, even by nothing less than the preaching of our Lord, teach that there will be a resurrection of both the just and the unjust: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5.28, 29.) “Marvel not at this.” In other words, take this communication in the plainest sense. Is what he says allegorical somehow, pointing to A. D. 70? How is this passage different from the passage on the vision of the valley of dry bones, in which resurrection is spoken of in a figurative fashion? The difference is that Ezekiel 37 involves a vision. The prophet is ‘carried out in the spirit of the LORD’ to see what must be shown (verse 1.) The interpretation is given in several verses later, of which here is one: “And I will make them one nation in the land upon the mountains of Israel” (verse 22.) So Israel and Judah will be raised from the dead, as it were, joined, and then gathered ‘into their own land’ (verses 17, 21.) Even in this allegorical vision, though, it seems possible that literal resurrections are prophesied, for the passage alludes to a life of immortality: ‘for evermore’ (verse 26.) Conversely, the passage in John by Jesus has nothing in it of allegory. The resurrection spoken of there is wholly literal. Jesus is not having a vision in John 5. Neither is what he says explained as an allegory there. He is preaching a literal resurrection of dead persons from their graves. So the passage in Ezekiel 37, which is chiefly allegorical, may have a literal aspect. And the passage in John 5, which is literal, has no allegorical aspect. There is an egregious dissimilarity between the resurrection of a full preterist, which is allegorical and past; and the resurrection preached by Jesus in John 5, which is literal and futuristic.  

Both the Lord Jesus and Saint Paul taught the physical resurrection of bodies from their graves. This resurrection is what a Christian hopes to attain unto because it is the miracle that makes him able to enter upon his inheritance of all good things and to enjoy uninterrupted contact with God in the fullness of both body and soul. A resurrection must also happen to the unbeliever, for sins done in the body must be punished in the body (2 Corinthians 5.10.)

PART I, ARTICLE VIII: THE PERILOUS FOLLY OF FULL PRETERISM, SECTION II

An Eerie Similarity

The apostle Paul wrote to Timothy of certain men “who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some” (2 Timothy 2.18.) When we know that this historical warning is recorded in the Bible, and then someone comes to us preaching the exact same thing, we should be instantly stunned at the similarity, not to mention scared of having our faith overthrown. Because of this historical notice, the burden, obviously, is for the full preterist to prove that the resurrection has come to pass since the time that the apostle Paul wrote his second letter to Timothy. But there is no reason to give the full preterist a hearing. Heretics are not supposed to be given hearings. It says that in this very passage from Paul to Timothy. This idea that the resurrection is past is characterized as ‘profane and vain babbling.’ The command is to shun it. “But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus” (verses 16, 17.) Full preterism is ‘profane’; it is ‘vain babbling.’ It isn’t entitled to a hearing. How does a person shun vain babbling without shunning the vain babbler? It can’t be done. If the vain babbler is in your presence, he will babble. Vain babblers are to be shunned. Their cankerous word must be shunned (verse 17.) This is done by shunning the person uttering the cankerous word. ‘Canker’ means something like ‘ulcer’ or ‘gangrene.’ If we wax colloquial, we may call a canker a cancer. Full preterism is cancerous. The resurrection is not past. Our bodies are not yet redeemed and glorified; this is why we get sick and die. 

“But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus” (verses 16, 17.) How does a man like Don K. Preston, who seems to be the chief preterist of his kind, ‘increase unto more ungodliness’? He gets his increase because pastors who are more orthodox than him are not orthodox enough to shun him. Instead of shunning him, they agree to debate him; and, because he knows his heretical system as well as, and in some cases, better than, his opponents know the Bible, he increases his renown, sells more books, and gathers more followers. The first mistake that is made is to receive a heretic as one would a brother; the second is to pay for his hotel room; the third is to provide for him a platform; and the fourth is to try to get the better of him in a debate. The children of Israel tried to take the land of Canaan when they were forbidden to make the attempt; and so they were beaten back (Numbers 14.) Proud pastors, likewise, try to take a heretic on when they are told to shun him; and so instead of beating him, they further his ends. We are foolish to expect victory through disobedience. The children of Israel were smitten on account of their disobedient attempt; members of our churches are overthrown when pastors debate heretics. Heretics may be denounced; and their foul ideas must be preached against; but they may not be debated except by coincidence or accident, especially in our churches in front of vulnerable members. To say that the resurrection is past is to not abide in ‘the doctrine of Christ’ (2 John 9.) If a heretic should not be let in our house (verse 10), how much less in our house of God, and how much less in the pulpit there!         

If we are not suspicious of a man who happens to be peddling the very doctrine that Paul calls babbling, we should be suspicious of ourselves. Do we have on the armor of God? A Christian who has put on the armor of God, sketched for us in Ephesians 6, is continually suspicious, and will be especially suspicious of a teacher who says that the resurrection is past. Knowing of the very existence of ‘the wiles of the devil’ (Ephesians 6.11) should make a Christian suspicious of any teaching that goes against, or that does not immediately confirm, a biblical doctrine. What else might help us to judge a teacher, even before we examine his teaching? We have only to look at the titles of Don K. Preston’s books in order to know what mettle he is of. What titles has this man authored? The Existence and Attributes of God? No, not that one. The Great Christian Doctrine of Original Sin Defended? No, not that one. A Treatise of Afflictions? Not exactly. No, he wrote such books as these: The Last Days Identified, End Times Dilemma, and Elijah has Come. Should we not have become weary by now of seeing titles like these on shelves in Christian bookstores? By such titles, we should suspect Mr. Preston of being a sectarian, a merchandiser, a teacher of novelties, and a teacher of minor things. These idiosyncrasies are those of a vain babbler, are they not? 

Firstly, then, the idea that the resurrection is past sounds like sectarianism. Is it not sectarian to refuse to admit the Lord’s doctrine of resurrection? The Lord’s doctrine is that the general resurrection of the dead has not happened. This verse proves it: “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day” (John 6.54.) People are beginning to eat this flesh and drink this blood today, by faith. After this—‘at the last day’—they will be raised up. Therefore the last day when they will be raised up cannot have been yesterday, much less nearly two thousand years ago in 70 A. D. The sectarian, like the scribes and Pharisees, is opinionated more than enlightened. So there are many doctrines that he will not receive. His opinions, not the doctrines of Christ and Paul, are what he is about. Like the scribes and Pharisees, he compasses land and sea to make one deluded proselyte (Matthew 23.15.) Watching Don K. Preston teach reminds me of that. 

Secondly, that the resurrection is past sounds like a lucrative idea to merchandize, especially when professing Christians are as ignorant, gullible, and superstitious as those of our age are. Don K. Preston’s titles appeal to persons like that; and so they watch his videos and buy his books. Might this author not be one of the covetous persons that Peter warns us about in chapter 2, verse 3 of his second letter? “And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.” 

Thirdly, the idea that the resurrection is past sounds like a novelty. It was a new, extra-biblical idea in Paul’s day. And, in its developing form today, it is a novel teaching still. It sounds like a vision of someone’s heart rather than something out of our Lord’s mouth. (Jeremiah 23.16.) 

Fourthly, the idea that the resurrection is past sounds more like a major thing than a minor thing. Well, it is a major error; but it is a minor thing to teach because it is less than a biblical doctrine. Don K. Preston doesn’t seem to be much about ‘the weightier matters of the law, judgment, mercy, and faith’ (Matthew 23.23.) He seems to be about nothing but the ‘mint and anise and cummin’ of eschatology. I would never call eschatological doctrines herbs, except that they are even less than that to Don K. Preston since he falsely teaches that these doctrines are all in the past instead of in the future. That really is a medley of fine herbs when the second coming, the resurrection, and the judgment are said to be bygone events! From a look at his book titles and the material on his videos, it is clear that this man is a vain, small-thinking babbler. I guess it must be tempting to be about nothing but last things when, to you, every prophecy is in the past—when, to you, every prophecy in the Bible has been fulfilled. In The Last Days Identified, Don K. Preston affirms this: “that God has fulfilled all His prophetic Word.” The full preterist’s doctrine of resurrection is eerily similar to the lie that the apostle confronted: that the resurrection is past. Indeed, it is the same one. The titles of Mr. Preston’s books reveal that he is not about the main and plain things of Scripture: the chief doctrines that a sinner must believe in order to be saved. The titles of this man’s books, all by themselves, not to mention his novel doctrine of resurrection, ought to cause a billow of suspicion to well up inside of us. During my research on the subject of full preterism, I often turned to the video bites that he has put up on his channel in order to explain this or that passage of Scripture. Each time I have watched one of those, it seemed as though I were listening to ‘a foolish man, who fritters away the weight of his subject by fine-spun trifling on words.’ And on the strength of ‘fine-spun trifling,’ what does he do but recommend one of his books? Full preterism is sectarian; it is an opportunity to merchandize by teaching novelties; and, to say the least, it diminishes doctrines that souls depend upon for salvation. When you interpret too much into the year A. D. 70, you have to run all over the Bible to block all the holes through which orthodoxy pours. This is what Don K. Preston and William Bell try to do in their videos. The second coming of Jesus Christ, the general resurrection, and the final judgment cannot be contained behind the porous wall of A. D. 70.      

Even before full preterism is proven wrong, its eerie similarity with heresy should make us suspicious. The proof that it is wrong is abundant, and is more easily found in the exposition of truth than in the refutation of heresy. We are not obligated to correct every error that a heretic makes. If we were to try that, there would hardly be an end of it because the heretic makes his theology up as he goes. During a debate with Don K. Preston, David Hester reminded his opponent of his admission that preterism is in the discovery stage. Mr. Preston did not deny that he had said that. If he ever said it, it is an admission that his brand of preterism is not orthodox because that which is orthodox has been established long ago. And even if he never did say it, the truth is that he does, in fact, make his doctrine up as he goes. Straight out of seminary he began to do it. Eschewing Commentators and Commentaries, he went about discovering, for himself, what the meanings of Matthew 24 and Revelation are. He tells us that in his Testimony Regarding Full Preterism. So it would take too much time to correct the point of view of a man who studies as if the Bible was written yesterday and that we’re only starting to figure it out. It is enough to expose heresy by noticing a few cardinal faults; and that is best done by noticing what the truth is. “The Bible has been so often defended, and the defenses are so admirable, that any more outworks would almost seem to be superfluous…There seems to me to have been twice as much done in some ages in defending the Bible as in expounding it, but if the whole of our strength shall henceforth go to the exposition and spreading of it, we may leave it pretty much to defend itself” (C. H. Spurgeon, Speech on ‘the Bible’ in Speeches at Home and Abroad, p. 14.)

The full preterist says that all prophecy is now in the past, and has been in the past since the Siege of Jerusalem in A. D. 70. The scale of the slaughter in that war was large, easily over a million when including noncombatant Jews. And since the date of that significant event is so near to the time that Jesus ministered, it would be no surprise to find that Jesus mentioned it, at least in cryptic form. This Jesus probably did in Matthew 24; for this text contains, it looks like, a blend of prophecy that is both near at hand and a long time hence. But that he spoke of this event in Matthew 23 is even more certain: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate” (verses 37, 38.) Spurgeon quotes verse 37 in a speech, and remarks about Jesus in the following manner: “He looks down upon the city; he marks the gilded roof of the temple, and the streets, and he weeps. He foresees the total destruction of that city, ‘beautiful for situation, the joy of the whole earth.’ In vision he marks her streets crimsoned with gore, and her temple already in flames…We believe that Christ knew the destiny of Jerusalem, but he wept over it too” (C. H. Spurgeon, Speech on ‘Earnestness’ in Speeches at Home and Abroad, pp. 35, 36.) It is likely that the Lord alludes to the Siege of Jerusalem in the last third of Luke 17 as well, but not without blending what he says with a prophecy of judgment at the end of the world. C. H. Spurgeon, John Gill, Matthew Poole, and Matthew Henry all observe this blend in the New Testament.  

But to the full preterist all prophecy is fulfilled to the full; the full preterist, therefore, maintains that the second coming of Christ, the resurrection of the dead, and the last judgment have all occurred. How he can believe in heaven, hell, the Bible, and Jesus after believing all of that I do not know. On some level he must at least suspect that the Lord has not come again; he must suspect that bodies must be raised from the dead; he must suspect that he has not sat beside multitudes before the Lord to receive, either rewards for good works, or stripes for evil deeds and unbelief. Full preterism is the gutting of faith; if the devotee of this belief does not realize that now, he eventually must. The second coming of Christ, the resurrection of the dead, and the last judgment are among the chief doctrines and events of the Bible. To be wrong on one of these three is to err in the greatest way that one can. I am focusing on one of these, though it is unavoidable to touch on the other two while I do it.           

“Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?” (1 Corinthians 15.12.) There are two resurrections mentioned here: the resurrection of Christ from the dead and resurrection generally. Jesus Christ was raised from the dead bodily. There is no other way that he was raised from the dead except in the bodily sense. For sure, he was never raised in the regenerative sense because he was not a sinner who needed to be saved. Yea, he was raised from the dead for our justification (Romans 4.25); this is the justification of sinners who are themselves regenerated. There is no ground in 1 Corinthians 15.12 to interpret Jesus’ resurrection one way, and the general resurrection in another way. The apostle is speaking there about the resurrection of Christ and the resurrection of persons generally. Therefore, the dead will be raised in a physical sense, in addition to the fact that some will have been, before this, raised in the regenerative sense. The full preterist not only interprets resurrection as being in the past; he interprets it as something other than a physical resurrection. Christ was raised physically from the dead; but believers and humanity generally, will not be, says the preterist. Therefore, in his own way, the full preterist maintains what the apostle Paul condemns: the idea that ‘there is no resurrection of the dead.’ Believe like the full preterist on this doctrine—like Don K. Preston or William Bell on this doctrine—and it seems conclusive that your ‘faith is vain; ye are still in your sins’ (verse 17.) Follow the argument made in the following two verses: “For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins” (verse 16, 17.) These two doctrines—the resurrection of Christ and the resurrection of persons generally—seem to stand or fall together. We are not permitted to pick one and not the other. “But if there is no resurrection of the dead, then is Christ not risen” (verse 13.) Again: “For if the dead rise not, then is not Christ raised” (verse 16.) One cannot get away with saying that Christ was raised but that no one else will be raised in that same way. To say that the resurrection happened in some sense other than physically, in A. D. 70, and that that is the end of it, is to deny the doctrine of the resurrection from the dead. And to deny that is to have vain faith and to be in your sins and on the broad way to destruction. It does not matter what the full preterist says about anything else. It does not matter how convincingly he says it. The resurrection of the dead in the literal sense for humanity generally is all tied up with the historical resurrection of Jesus Christ from the grave. If the general resurrection is denied, the one denying it should be marked as a heretic; and the Christian, in order to get on with his life and work, should send him away at once, and not without the curse that he is commissioned to dole out: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1.8.) The exception may be—may be—the unstable Christian who is blown about by every wind of doctrine, and who is, therefore, more confused than deceiving. He needs to be corrected. But if he persists in his error, he too must be let go with a curse. The resurrection of the dead is reckoned an elementary principle in Hebrews (5.12-6.2.) The Christian ought to have that doctrine settled to his mind early on. How long should he be allowed to doubt it or deny it before he is counted a heretic? A person who does not believe the doctrine is a danger to those who do. He should not be permitted fellowship indefinitely. He is, in fact and by definition, a heretic. “A man that is an heretick after the first and second admonition reject” (Titus 3.10.) He must be dealt with, or he may not realize the damnability of his heresy; he must be dealt with, or he may be the agent through whom others are damned. “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven” (1 Corinthians 5.6, 7.)       

Full preterism is eerily similar to the error that Paul warned Timothy to not argue about and to treat as ‘vain babbling’: the foolish notion ‘that the resurrection is past already’ (2 Timothy 2.16-18.) And it is eerily similar to what Paul corrected carnal baby Corinthians on: “how say some of you that there is no resurrection of the dead?” The resurrection of Christ and the general resurrection are inseparably connected. Since Christ was raised physically, everyone else will be too. Belief in the resurrection of Christ from the literal dead seems to stand with, and seems not to stand without, the resurrection of the just and the unjust from the literal dead: “But if there be no resurrection of the dead, then is Christ not risen” (1 Corinthians 15.13.) If the resurrection of Christ was literally from the dead, and if the general resurrection were in the past, our souls would be encased, not in mortal bodies, but immortal ones. This goes for believers and unbelievers alike, though in both 2 Timothy and 1 Corinthians 15 the resurrection of the just is the emphasis.   

The Sadducees did not believe in the resurrection of the dead (Acts 23.8.) Full preterists do, except for almost everyone. They probably believe, to name two instances, that both Tabitha and Lazarus were raised. But see how connected the resurrection of Jesus Christ is with the resurrection of all saints: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Romans 8.11.) Can the resurrection of Christians, literally and physically from the dead, be stated more clearly and conclusively than this? What can ‘quicken your mortal bodies’ mean but resurrection of bodies from the dead? The ‘quick and the dead’ who will be judged at Jesus’ appearing (2 Timothy 4.1) are alive persons and dead persons. This must be the case because ‘quick’ here means ‘to live,’ which is pretty much the opposite of being dead, and which fulfills the contrast that is being attempted in the verse. And ‘quicken’ in Romans 8.11 means ‘to vitalize.’ So what do we have in Romans 8.11 but bodies that are made alive? As Jesus was raised, even so Christians will be raised. In what manner was Jesus raised? He was raised physically from the dead. Therefore Christians will be raised from the dead in the same way. To say that the resurrection is a past event that happened in some allegorical sense in A. D. 70 is to deny some of the plainest words in all of Scripture. It is a denial of the promise of resurrection. It is a denial of one of the most important doctrines and events in the Bible. The matter of the physical resurrection of the dead is so important that it is doubtful that a person is saved who denies it. For this reason the doctrine was put into the Apostles’ Creed: “I believe in…the resurrection of the body.” It is a doctrine that is meant to keep wheat separate from chaff—to keep unbelievers from creeping into fellowship. That’s why it’s in there. “And their word will eat as a canker: of whom is Hymenaeus and Philetus” (2 Timothy 2.17.) These are the two characters who said that the resurrection was past. Whatever it means that ‘their word will eat as a canker,’ it has something to do with their faith being in tatters. Hymenaeus is mentioned in the first letter too, in verse 20 of chapter 1. Over there his faith is likened to a ‘shipwreck.’ And he is ‘delivered unto Satan’ for his blasphemy; that is, he is treated like an excommunicated infidel for his noxious belief. So this falsehood concerning the resurrection is, to the apostle Paul, as unacceptable and reprehensible as the sin of incest, for the incestuous person is treated in the exact same way: delivered unto Satan also (1 Corinthians 5.) The apostle’s second letter to Timothy was written in A. D. 66. Is it possible that Hymenaeus and Philetus missed the time of the resurrection by just a few years? Maybe they were saying that it happened in the past by two millennia, just as heretics are saying today. Regardless, any professing Christian who says that the resurrection is past needs to set his belief alongside that of Hymenaeus and Philetus; having done that, he should notice an eerie similarity. And then he need not wonder how the apostle would handle his case. The reward for blasphemy is excommunication, canker, and shipwreck. That Jesus came in judgment in a representative, symbolic way in A. D. 70 is, in light of Matthew 23 and 24, a permissible belief. And it does not contradict any doctrine to believe that. But the general resurrection did not happen then. And it is a perilous thing to believe that it did. Getting the nature and time of the resurrection wrong is to err, to not know the Scriptures, and to be ignorant of God’s power (Matthew 22.29.) He who gets this wrong is either a babe, not yet born, or a bold blasphemer.

PART I, ARTICLE VIII: THE PERILOUS FOLLY OF FULL PRETERISM, SECTION I

There may come a time when a Christian has to risk friendship and fellowship because of what the word of God says regarding heresies and heretics. He may have to offend in order to defend God’s word and to make an attempt to set a straying friend straight and to get him back on the narrow path of orthodoxy. The word of God commands Christians to not tolerate heresy; there are no exceptions for friends. This friend of mine has since died, and not before our alienation on account of my challenge to his new beliefs. The omen that I had of his death has been fulfilled. My uncertain hope is that his false beliefs were rooted in his overwhelming fear of aging and death, not in his unbelief; and that his startling decease was nothing more serious than a chastening stroke from God. But can a man end his life as a heretic and be saved at last? Even with mitigating circumstances in his favor? This study resulted from my attempt to understand this friend’s position and to answer his heretical propositions more satisfyingly than I had done orally to his face. It took a couple of visits by this friend before I could even begin to understand what he was espousing. Then, as I necessarily edged closer to applying the command in Galatians 1.8, 9, he quit coming over because of that righteous offense, and our communications ended.  

Introduction

The term ‘preterism’ is not featured in my Pocket Dictionary of Theological Terms from 1999. Neither do I see it listed in McClintock and Strong’s exhaustive Cyclopedia of Biblical, Theological, and Ecclesiastical Literature from the late 1800s. And I have never come across the word in any of the many theological books that I have read from centuries previous to that, even those that deal with Revelation’s last things, like Samuel Hopkins’ Treatise on the Millennium from 1794, for example. Regardless of this absence, the word is commonly used now, in the 21st century. Wherever I look for the meaning of the word, I find that ‘preterism’ comes from ‘praetor,’ a Latin word, which means ‘had.’ Except in one place I find that it comes from the longer Latin word, ‘praeteritus,’ which means ‘past’ or ‘bygone.’ This last opinion more exactly pinpoints the view of the full preterist: that all prophecy is bygone, or fulfilled. I have heard ‘preterism’ referred to as ‘pastism.’ That word-hook is a good way to remember what cryptic ‘preterism’ means. On a website called English Learner, it says that the first use of the word was by a clergyman from the Church of England, George Faber (1773-1854.) What his view on it was, I have not bothered to gather.   

Writing about an odd heresy like full preterism would never have occurred to me if an old friend had not fallen for it and spoken of it to me. Wanting a more thorough answer to this friend than one that I could come up with in the moment and on the spot, I sought out full preterists on videos, watched videos by men who opposed the view, and watched several debates on it. Having done all of that, I still had no satisfying closure. So I thought about what the Scriptures taught in relation to what I had heard. Then an outline began to form, into which I could set down a biblical response. Because coming from myself, the answer gave me some assurance of having dealt with the matter to my satisfaction. “That business does not usually go on well, which you transact with the eyes of other persons” (Livy.)  

Prophecies viewed as pertaining to last things is that part of theology called ‘eschatology.’ These things that have traditionally been taken as events to look forward to are, to full preterists, things that have long ago come to pass. Full preterism—also called ‘consistent preterism,’ ‘radical preterism,’ and ‘hyper preterism’—is a view that is wholly backward-looking where prophecy is concerned. To full preterists, even the second coming of Christ, as well as the general resurrection and the final judgment that are connected with it, is nearly two thousand years gone by. They say that these monumental prophecies were somehow fulfilled in the year A. D. 70. So maybe the best name for this eschatological belief is ‘realized eschatology.’ My name for it is ‘A. D. 70-ism’ because the Siege of Jerusalem in A. D. 70 is what full preterism is based on. Don K. Preston, a full preterist, calls the movement ‘covenant eschatology,’ which dignified name it does not deserve. 

In order to avoid making a slip in this article, observe that for me, the ‘full preterist’ is synonymous with the ‘preterist’; if I use both terms, I will use them interchangeably. As for the ‘partial preterist,’ to me this is the traditional interpreter who does not reckon prophecy to have been entirely fulfilled. I will show, later, that every Christian is at least a ‘partial preterist.’    

Full preterism is not, to my surprise, a view that is as easy to dismiss as the belief in Neanderthals or Piltdown Man. Because some apocalyptic passages can be easily shown as fulfilled, all other apocalyptic passages are susceptible, in the wrong hands, to the same explanation. Moreover, since resurrection is sometimes used in the New Testament in a non-material sense, every reference to resurrection is, to a degree, likewise impressionable. 

I must show what I mean, firstly, about the interpretation of apocalyptic passages; then, secondly, about the interpretation of resurrection. 

Here is an apocalyptic passage that has been fulfilled: “For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine” (Isaiah 13.10.) This, in apocalyptic speech, concerns the judgment that was prophesied against Babylon; this prophecy has been fulfilled by the warring Medes and Persians. The language reminds us of what we read in Matthew 24, which passage appears to be a cosmological description of Christ’s return: “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken” (verse 29.) The full preterist argues that this verse, and the passage of which the verse is a part, was fulfilled in the year A. D. 70 when General Titus and his Roman forces overcame to destroy Jerusalem. This was, says the full preterist, when the Son of man came ‘in the clouds of heaven with power and great glory’ (verse 30.) This sense is convincing, given the context in light of history. Great Commentators are divided concerning the passage. John Gill says that it refers to the Siege of Jerusalem in A. D. 70. Matthew Poole says that it refers, rather, to the second coming of Christ, or perhaps to that and the siege. Gill’s view has the similar language of Isaiah concerning Babylon for support; Poole’s view has the similar language of 2 Peter 3.10 for its helper, which text, more particularly than most, seems to point to the second coming of Christ to judge, not Jerusalem merely, but the World. Here is that verse: “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” Both Gill and Poole take this verse from 2 Peter 3 in the futuristic sense, though Gill does not exclude the A. D. 70 holocaust in his interpretation of it. The full preterist, however, excludes what Gill and Poole reckon as constituting the essence of the passage: the actual future judgment of the world by Jesus Christ. Because some apocalyptic passages have been fulfilled, it is possible, on the strength of that, to be inveigled to believe that they all have.  

Concerning the interpretation of resurrection, now; the bodily resurrection of Jesus Christ from the dead is asserted in Scripture as clearly and boldly as anything can possibly be. The apostle Paul, in 1 Corinthians 15, declares vain that faith which doesn’t believe it: “And if Christ be not risen, then is our preaching vain, and your faith is also vain” (verse 14.) But there is, too, an immaterial kind of resurrection in Scripture. “If ye be risen with Christ, seek those things which are above,” urges the apostle to the Colossians (3.1.) This resurrection, obviously, can only be an immaterial one; otherwise the Colossians could not obey the command until their bodies were physically raised from the dead, and they weren’t even dead yet. The resurrection referred to in this verse is likely a regenerative one; we must at least admit that it has to do with the soul, not the body. Full preterists, though, interpret even the resurrection of bodies in some sense other than material, except, I presume, those bodily resurrections that are recorded in Scripture and that precede the year A. D. 70, like the resurrections of Tabitha and Lazarus. As for the general resurrection of literal bodies from the dead, they don’t believe it; it may be more proper to say, for most of them, I think, that they no longer believe it. “That there shall be a resurrection of the dead, both of the just and the unjust” (Acts 24.15)—this they disavow; to them this verse does not refer to literal bodies being raised at some future time. It is difficult to find what, to them, the nature of resurrection is in passages that, to the rest of us, speak of the general resurrection. William Bell says that it is a ‘hope of righteousness.’ That is his ‘body of resurrection.’ To him, there will be no literal, physical resurrection of bodies from their graves. Whatever full preterists interpret from the resurrection of the body in verses like Acts 24.15, they do not mean actual bodily resurrection. Resurrection is sometimes spoken of in Scripture in a metaphorical sense. The full preterist is right about that, though he is wrong about this verse.  Because resurrection is sometimes used metaphorically, full preterism, if cunningly wielded, can present a plausible case to uninstructed persons.  

So apocalyptic language does not guarantee that its prophecy awaits fulfillment; and resurrection is not always of the body. These two facts are taken advantage of by preterists who believe or want, for whatever reason, all prophecies to be in the past.                  

If we take the book of Revelation as that which tells us of last things, we all are preterists at least partially. It is foretold, for example, in Revelation 2, that the church in Smyrna will suffer tribulation and that members of this church will have their faith tested ‘unto death.’ The history of this fulfillment is well-known, and has been recorded by such reliable historians as Eusebius and John Foxe. The church of God in Smyrna wrote a letter about how the prophecy about them, in the book of Revelation, was fulfilled in certain members of their church. Foxe, via Eusebius, gives the tenor of this epistle, of which here is a part: “Their patience was so admirable (saith the epistle) that the bystanders were amazed; while they beheld them torn with whips till their veins and arteries appeared, yea and even their bowels and the inward structure of their frame were laid open to view; then, laid on prickly sea-shells, and on little sharp spikes or nails…in short, made to go through every kind of punishment and torture that could be devised; and, lastly, thrown to the wild beasts to be devoured” (John Foxe, Acts and Monuments, Volume I, p. 671.) Partial pastism of eschatology is therefore unavoidable. Furthermore, the ‘last days’ were begun even before the book of Revelation was written. They were in effect when Jesus Christ ministered on earth. The writer to the Hebrews says that God ‘hath in these last days spoken unto us by his Son’ (1.2.) Far from these last days being in the past, though, we are still living in them. “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day” (John 6.54.) This ‘last day’ is at the end of the ‘last days.’ It is the last day of the last days. And this resurrection at the last day is yet future. Here is how we know that. Eating Jesus’ flesh and drinking Jesus’ blood—this speaks of faith which obtains eternal life by believing, which could happen even today. What comes after? “I will raise him up at the last day.” Therefore the resurrection happens after a person believes on Jesus. This resurrection cannot be regenerative because regeneration happens before, or at least when, faith is obtained—when whoso eateth Jesus’ flesh, and drinketh Jesus’ blood. Therefore what kind of resurrection is it? We know that it is a personal one because of the word ‘him’—which refers to any person who consumes, by faith, the life, death, and doctrine of Christ. I have consumed this holy body and blood; but this I did post-A. D. 70. Therefore my resurrection did not happen back then. I know that it didn’t (not even in an allegorical sense) because the text says that it happens after I eat Jesus’ flesh and drink Jesus’ blood. It must be that I am still waiting for it. Suppose that a sinner does not eat the flesh and drink the blood of Jesus, which he consumes in a mystical sense by believing, until the year 2020, or 1590, or even 75 A. D. By appropriating the body and blood of the Lord, he is the ‘whoso’ in the verse, which ‘whoso’ must yet be raised up; therefore, his resurrection is not past, but to come. Besides, if we (today, not just Christians of the first century) are supposed to ‘eat this bread and drink this cup,’ by which we shew the Lord’s death ‘till he come’ (1 Corinthians 11.26), then it must be that the Lord is coming back, even after A. D. 70 and even after 2020 to raise us up ‘at the last day.’  

Full preterism, therefore, is unorthodox and heretical, denying as it does, a future resurrection for persons who consume the body and blood of the Lord. The following three points will, I believe, distinctly show the unorthodoxy of this movement. In consideration of full preterism under a New Testament light, three blemishes may be observed: an eerie similarity, an egregious dissimilarity, and an eradicated expectancy.

PART I, ARTICLE VII: THE CASTAWAY SCARE IN FIRST CORINTHIANS, SECTION V

This doctrine, then, of apostolic fear—of an apostle being scared of being cast away—is thus proved by word definition and context far and near. The apostle Paul was so exalted in his office and so awestruck at the riches of God’s grace that he often asked himself if he could ever live up to his calling and prove himself to have been chosen by God, not only to salvation, but to preach salvation to others. This mindset is understandable from Saul of Tarsus, the Pharisaic persecutor, saved by grace, as he contemplated the measure of the undeserved favor that an apostle of God must, of necessity, be the recipient of. The castaway scare in 1 Corinthians 9.27 is not merely rhetorical or hyperbolic.

It is the Holy Spirit who inspired all those verses that have just been walked through. “Grieve not the holy Spirit of God” (Ephesians 4.30.) To be scared of being cast away is a fear that we should all feel; it is not something to be cured of until we have harbored in heaven. The Holy Spirit regenerates, assures, comforts, and gives inexpressible peace and joy. When he is grieved he withdraws, our confirmation is clouded, and the joy that he causes evaporates. We will doubt our salvation when we live less than holy lives. But as we become more holy we are thrown into doubt by smaller and smaller sins. So the Spirit protects us before and behind, both on the backslide and on the increase. The apostle Paul lived on the increase. Notwithstanding periods of ‘desertion,’ the Holy Ghost draws closer to a holier Christian and he is more easily grieved in that person by a lesser sin. More demand is laid upon us the holier we get. We see ourselves as potential castaways unless we improve. Holier persons feel more pressure. They either grieve the Holy One by sins less grave because better things are expected of them, or they are given to feel grief caused by sin more keenly. The more a saint sees of God, the more he sees himself as a potential castaway. A less mature Christian will doubt when he sins outright. A holier one feels doubtful even when he is tempted. The ministry of the Holy Spirit is involved in this—in our sanctification. When we fail to mortify, Satan accuses us of not being real and tries to throw us into despair; and the Holy Spirit makes us feel unworthy and counsels us to prove ourselves anew. Satan condemns; the Holy Ghost exhorts; we can learn from both by interpreting each one. The devil tries to instill a sense that our case is hopeless in the hope that sin will win out; to urge resistance to sin, the Holy Ghost convicts, and we are pricked to drive on. The Accuser would have us quit; the Comforter would have us check. One wants to ruin us; the other wants us to win the race. The Devil is our Accuser; the Spirit is our Counselor. We must distinguish and listen to what is right. The Dragon tries to burn up faith; the Holy Ghost is there to fire faith up; both use fears and doubts to do the work. Satan’s temptation is the Spirit’s test; or, this temptation is at least used by the Spirit to prove the Christian. The devil casts doubt to cause despair; the Holy Spirit uses doubt to urge perseverance. The Dragon tries an unholy consumption; the Holy Ghost uses a communion of entreaty. The dove led Noah off the ark to a place where he might work and bear good fruit. The Holy Ghost leads us from salvation to sanctification. Should we not think ourselves castaways unless we step off the ark to bear good fruit? If Noah had stayed on the ark, eventually it would have come apart, and he would have been drowned. Saved Christians are sanctified Christians who work salvation out just as Noah and his family worked the ground after they got off the boat. The Old Testament dove led Noah to leave the ark; the New Testament Dove nudges us to press on. He does it with a blend of authority and gentleness. While we deserve the anger of Moses and the rigor of the law, we are blessed with a more affectionate ministry. And since it is right to thank God for everything, we may thank him even for Satan’s accusations. If we feel that we are just easing into the kingdom instead of pressing into it, are we striving after holiness, praying in earnest, learning our doctrines, putting down sin? If we are not pressing on and through, are we not wise to wonder about our faith? If our Christianity is just a stand, not a race, it is not thoroughly biblical, and it may not be enough. Since faith is an instrument, it is meant to be used, not only once for all as the rope of salvation, but on a regular basis as if to climb by the rope up to heaven. Entering the kingdom of God ‘through much tribulation’ is to ‘continue in the faith’ (Acts 14.22), and this is contiguous with what the apostle says about his own fear of being found accursed in the end through lack of effort. To spur us on, to help us mortify, to justify the fact that God will not be mocked, and because of our laziness to be holy and our unwillingness to live righteously, should we not be thankful that even an apostle was scared of being cast away in the end? The suspicion of ourselves should rouse us to push on in holy fear. Many of us will, at the judgment, wish we had entertained more doubt, for among us are many who presume to have grace but do not have it. What if a little more doubt exposed presumption? What if it were used as a step toward contrition and remission of sin? It is obvious from the verses that have been adduced, that there is a holy use to be made of doubts and fears. It is folly—maybe perilous folly—to mistake all our fears and doubts for the devil’s indictments, to melancholia, or to the fact that we don’t understand our doctrines well enough to have the assurance that a pastor says we should have. It is good to be assured; but it is vital to not pooh-pooh doubts. 

Some doubting of our salvation is the norm on this side of eternity. Speaking of what it was like on earth for members of the church triumphant in heaven, Thomas Boston says: “The saints in this life were still labouring to enter into that rest; but Satan was always pulling them back, their corruptions always drawing them down, insomuch that they have sometimes been left to hang by a hair of promise, if I may be allowed the expression, not without fear of falling into the lake of fire” (Thomas Boston, Human Nature in its Fourfold State, p. 463.) Speaking of professors who are wont to exude overconfidence, C. H. Spurgeon impersonates one of them to make his point: “I can tell you, whatever you may think, I am genuine enough I never had a doubt or fear. I know I was chosen of God; and though I do not exactly live as I could wish, I know if I do not go to heaven, very few will ever have a chance. Why, sir, I have been a deacon the last ten years, and a member twenty; and I am not to be shaken by anything you say. As for my neighbor here, who sits near me, I do not think he ought to be so sure; but I have never had a doubt for thirty years.” Then Spurgeon gives his answer to that: “Oh my dear friend, can you excuse me? I will doubt for you. If you have no doubt yourself, I begin to doubt. If you are quite so sure, I really must suspect you; for I have noticed that true Christians are the most suspicious in the world; they are always afraid of themselves. I never met with a truly good man but he always felt he was not good enough; and as you are so particularly good, you must excuse me if I cannot quite endorse your security. You may be very good, but if you will take a trifle of my advice, I recommend you to ‘examine yourselves, whether ye be in the faith,’ lest, being puffed up by your carnal fleshly mind, you fall into the snare of the wicked one. ‘Not too sure,’ is a very good motto for the Christian. ‘Make your calling and election sure,’ if you like; but do not make your opinion of yourself so sure” (C. H. Spurgeon, False Professors Solemnly Warned.)  

The great apostle Paul was never ‘too sure.’ He allowed his low opinion of himself to make and to keep him suspicious. To simply spurn all doubts and fears would have been to quench the Holy Spirit. When suspicion leads to perseverance, as it did for the apostle, it is holy. If it is holy, the Spirit has had something to do with it. The Holy Spirit helps us through a fear of being cast away at last. Genuine faith is progressive. It improves. If we are not improving, then we need to labor apace to make our profession certain. “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” It is better to doubt a little and be saved, than to presume too much and be unsaved. Suppose that a man is dangling from a cliff. It is safer for him to hang on to a branch doubtfully with fear than with confidence and presumption. It is safer to believe on Jesus fearfully and nervously than over-familiarly. It is better to hope to get to heaven than to presume to go there for sure—without ever a doubt. Hesitation about our security is more apostolic than overconfidence. We should rather doubt a little than stake our destiny on doubtless faith.

Doubts and fears do not negate an assurance of being saved in the end. There is no contradiction in being assured of eternal life, and yet being convinced of the necessity of proving salvation through perseverance. “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised)” (Hebrews 10. 22, 23.) There is a Scriptural summary in The Canons of Dort (1618-19) of this assurance relative to various doubts: “Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion that they ever will continue true and living members of the Church; and that they experience forgiveness of sins, and will at last inherit eternal life…The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering” (Article 9 and part of 11 on The Perseverance of the Saints.) All believers should expect to have ‘various carnal doubts’ because not one of them is perfectly sanctified, not even an apostle. He who has no doubt, therefore, must think himself holier than he is; he who thinks himself holier than he is must be presumptuous; and presumption belongs to the same family as hypocrisy and smug security. The Holy Spirit, through conviction, uses fears and doubts as goads to prick us in the right direction. He sanctifies them, as it were, and puts them to good use.   

The Holy Spirit uses what remains in us of the flesh to impress a holy doubt, or to let a little doubt linger and nag, for the disciple’s own good, impelling him to persevere. So this doubt is relative to sin, conscience, and the Holy Spirit. As long as we are not sanctified so much that we are glorified or gone to heaven, there is a doubt that must remain, as we feel, and struggle with, the remnants of indwelling sin, which always wrestles against ‘the law of God after the inward man’ (Romans 7.22.) God uses the clash of these contrary forces to guard us from expecting an easy route to glory, because there is no easy route. We must persevere—be as holy as can be. The apostle was assured of his preservation; but he was convinced that perdition was the end of any, including himself, who did not persevere by a demanding course of increasing sanctification until the end. It is not popular to doubt salvation today. The kind of assurance that never doubts is not apostolic, though. The absence of dubiety is more dangerous by far than feelings of uncertainty. Disquietude induces us to make our calling and election sure. This exercise should be ongoing until we cross over into the Other World. 

PART I, ARTICLE VII: THE CASTAWAY SCARE IN FIRST CORINTHIANS, SECTION IV

Proximate Context

This thesis becomes most convincing as we lean in to consider the context more closely. Again, the verse being considered and exposited is: “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Corinthians 9.27.) The verse right before it is: “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air.” This illustration to describe the apostle’s evangelistic work ethic highlights his goal of persevering until the end lest glory be not entered into at last. The runner runs that he may obtain the prize. But if he runs unworthily, he is disqualified, rejected, reprobate, cast away. Not only does he not win the prize, regardless of what that is, but he does not cross the finish line, or at least, if he does cross, it is of no account—he is disqualified. That is the natural trend of this figure of speech that is used. Matthew Poole sees it my way; John Gill does not. Two other commentators who agree with me are A. C. Gaebelein, and George Eldon Ladd in A Theology of the New Testament. Concerning the passage in question, Ladd says this, “The crown he hopes to win at the end of the race is the crown of life—the eschatological gift of God.” On the verse in particular he says, “It is difficult to avoid the conclusion that he is thinking of the possible failure to reach the goal of the Christian life.” Ladd’s deduction is identical to the fruit of my exposition, which I harvested before resorting to commentaries, lending credibility to my case. But notice the hesitancy in those words of his, “It is difficult to avoid the conclusion.” It sounds like he would rather not terminate as he did. Why shrink from the obvious? Why be tempted to resist an uncomfortable conclusion? While studying Scripture, the student should invariably be in utrumque paratus (ready for both of two possibilities.) He should be ready to have his preconceived notion confirmed, but just as ready to have it exploded. And he should receive any new truth without reservation or regret. To not be of this ready mind is to be sinfully resistant, and to be partially open to delusion. We may be tempted to draw back from the common sense interpretation of this text because we are not well equipped to handle what the apostle says. But it is not up to us to soften the blow of Scripture. We do not need to be scared of the full force of what is professed in 1 Corinthians 9.27: sanctification and industry, or else. A commentator might be afraid of the conclusion because he does not know how it might be squared with the orthodox belief that a Christian cannot become an infidel. Or he might be tempted to resist the conclusion because strict mortification is often confused with the heresies of asceticism and penance. But mortification does not mean whipping yourself on the back with knotted ropes. A method of mortification might be to exercise ‘bowels of mercies, kindness, meekness,’ and so on, in order to avoid ‘fornication, evil concupiscence,’ and so on (Colossians 3.5.) It is mortifying to serve. We are prone to explain away the looming castaway scare of 1 Corinthians 9.27 because we do not know how to take it in light of the doctrine that a Christian will persevere until the end and be saved at last. But see the matter in light of the apostle’s frame of mind. He trembles because he has in mind thoughts like, “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (James 3.1.) The apostle Paul surely thought along this line, regardless of his familiarity or not with these words of James. Indeed, the verse reminds us of his fear of being cast away. He must have had the words of Jesus in his mind as he went about to discharge his ministry: “Great things he must suffer for my name’s sake” (Acts 9.16.) And so he reasons that the least hint of impropriety or sloth might mean that he will suffer to a bad end, not a good one. Part of our suffering is to suffer the death of ourselves, as it were, which is to keep under the body, lest we should be cast away. Keeping under the body; that is to say, under control and subdued, is the negative half of sanctification, which the Bible calls, mortification. We should labor to see into the mind of the apostle a little. His musing, I doubt not, went something like this: “If I don’t maintain the highest standard, I will be a castaway. I will discover that the preacher who won souls, lost his own, and that Saul never became Paul, after all. I will have stayed a Pharisee, just like I was when consenting to the death of Stephen. It will then be true that he who labored the most was the chief of sinners but never an apostle, much less a notable one; it will be said that the light from the sky was not the Lord Jesus, only superstition; and the apostles will be vindicated for avoiding me in the beginning like they did. If I do not persevere, this will be my epitaph.” We have something akin to this mindset going on in 9.23-27 of his first epistle to the Corinthians. As we come to grips with the context and think about what this apostle’s frame of mind must have been, we come face to face with the fact that a professing Christian with a less than mortified lifestyle may be cast away in the end. The apostle’s psychology is not just an experience of doubt, but a doctrine also. The Holy Spirit ministers the truth through the apostle’s experience; and, in light of supporting verses, the apostle’s experience is also a doctrine. The doctrine is that perseverance is prosecuted from a state of grace, which state does not preclude a fear of perdition. Who is saved by Christ? Only the trembling saint who perseveres. That is the experience, the doctrine, and the outcome. 

Immediately preceding the passage and verse is Saint Paul’s defense of his apostleship. He compares his single-minded conduct in the pursuit of souls to that of an athlete competing as if his life depends on it. And so the verse, “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” The evangelist must be all things to all people: ‘to them that are without law, as without law,’ &c. (verse 21.) Like the boxer who observes a strict diet and narrow parameters just before the fight, he must be in shape to meet every circumstance. He is no athlete who will not do this to win; he is no evangelist who will not be mortified for the sake of winning souls. A man is bound to make a mistake or be disqualified from his competition if he is not in tip-top form. We that are not apostles, nor missionaries, ought nevertheless to question ourselves as the apostle did, and be self-critical. The Holy Ghost will convince us of sin; we need to search ourselves, and not quench. The devil will accuse us of sin; we need to answer with Scripture, and make our behavior prop our profession to make our calling known. Paul the apostle lived up to his calling perhaps more than any other apostle did his own. But his position and experience were that salvation itself should not be doubtlessly presumed even when a high measure of obedience to the Lord can be demonstrated; and he felt this in the bowels of his being. What follows 1 Corinthians 9.27 is an example from history of what the apostle stated could be his own case if he did not keep under his body. 

“Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as some of them; as it is written, the people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10.1-12.)

Rather than be ‘temperate in all things’ to obtain the crown (9.25), the Old Testament children of Israel committed idolatry, lusted, murmured, and fornicated, and ‘were overthrown in the wilderness’ (10.5.) A striking show of this intemperance was their eating of quails in Numbers 11. They stuffed that meat into their mouths without any more thought of giving thanks than the average North American as he eats his fries on his way from the counter to his seat at McDonald’s. The Israelites could use the excuse of being sick of eating manna; we have no excuse. Thoughtless unrestraint is the mark of unbelief. This kind of eating is savage gluttony. All eyes are on the blessing, and the blessing is not even considered a blessing. If it were, the blessed God would be acknowledged as the provider. “All our fathers were under the cloud…all baptized unto Moses…did all eat the same spiritual meat; and did all drink the same spiritual drink…But with many of them God was not well pleased: for they were overthrown in the wilderness” (1 Corinthians 10.1-5, emphasis added.) Is this not the meaning of tasting of the heavenly gift and of partaking of the Holy Ghost and then falling away nevertheless? (Hebrews 6.4.) All partook of the same religion, it seems, but many were overthrown. “We see that they could not enter in because of unbelief” (Hebrews 3.19.) A contemporary example of tasting of the heavenly gift and partaking of the Holy Ghost might be the experiencing of divine peace when the Holy Ghost settles down on a prayer group or Bible study. We can be under this blessed cloud without being Christians. There is a kind of eating and drinking that is not true communion. There is a baptism that is not spiritual, but ritual only. Intemperance may lead to stolid unbelief in the end. Those who were overthrown were the intemperate ones; they did not enter the Promised Land. Why should we not be castaways through intemperance? The apostle learned from history that many who think they will cross into heaven will not go there; so he kept under his body; and this doctrine of godly mortification is what he taught. “Be thou faithful unto death, and I will give thee a crown of life” is not an ultimatum that is limited to the members of the church in Smyrna. We might not have to put our faith on display before executioners. But we are called to live faithfully until we die. 

PART I, ARTICLE VII: THE CASTAWAY SCARE IN FIRST CORINTHIANS, SECTION III

Peripheral Context

That was my first proof: word definition. Phrases used elsewhere, including the context broadly, prove, beyond doubt, that a fear of being cast away is an apostolic experience, not just a novel idea. The apostle’s preaching to the Corinthians was ‘in much trembling’ (1 Corinthians 2.3.) Comparing this to 9.27, it is not difficult to see the association. A man who feels the full weight of his responsibility to convey the message of salvation to others will judge his own profession of faith in light of how well he executes his task. The apostle eyed his salvation relative to the faithful execution of his ministry. “This I do for the gospel’s sake,” he says, “that I might be partaker thereof with you” (9.23.) That he will partake of what? ‘Thereof,’ that is, of the gospel, which means: of the merits of our Lord’s obedience and death: of that by which we may be saved. Then comes his communication in verse 27: “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” In other words, he tells himself, as he tells the church, that there can be no salvation without a mortified life and a faithful work ethic. That is what these verses teach. He prosecuted his ministry in a trembling spirit. That he was holy enough to take it that seriously means that he must have been mortified in every department of his life. His ministry was mortified because his whole life was temperate. Worldliness had no access by which to water him down. That he had a trembling ministry means that he was not chummy and conversational with his congregations. It means that he did not strut across a platform with his chest puffed out and his thumbs under his belt. He preached Christ crucified with much fear. He did not prate feel-good stories and jokes. He did not exhibit a vain show. He feared God; he was afraid. He was determined to do nothing by which he could suspect his faith to be merely nominal.    

This doctrine of fear is for the church too, not just for the apostle, and not only for ministers. He instructs the Philippians to work out ‘salvation with fear and trembling’ (2.12.) He exhorts them to practice nothing less than what he did for the faithful prosecution of his preaching ministry. “Necessity is laid upon me,” he says. “Woe is unto me, if I preach not the gospel!” (1 Corinthians 9.16.) Who preaches today as if some necessity is laid upon him by the Lord? If pastors feel no necessity, it must be because they fear God only little, if at all. If they have no doubts or fears, it must be because they are smugly assured. Because he feared God, the apostle did not aim to produce a sensation from his preaching; his aim was to have his preaching attended with power from on high: “That your faith should not stand in the wisdom of men, but in the power of God” (2.5.) He endured “all things for the elect’s sakes, that they may also obtain the salvation” (2 Timothy 2.10.) 

Necessity, fear, trembling, woe—why such frightful, fateful words? How come was he so terribly serious? Was it because he feared to lose some of his rewards? No, but because he feared the loss of his soul. He subdued his fleshly appetites because the Christian who does not, and especially the preacher who fails in this, feels threatened with, “I myself should be a castaway.” This fear is the work of the Holy Spirit; the Holy Ghost does more than assure and comfort. When it isn’t the devil doing it, it is the Spirit’s work on the conscience that causes doubts to be kicked up. The Spirit assures; but he also convicts; he makes demands. But how could an apostle, who believed his salvation was assured, as is evident through the whole of Romans 8, and who had such precious visitations of the Spirit, speak of being a potential castaway? In the realm of spiritual experience, a sense of obligation will be as intense as one’s sense of being accepted. Such is the gravity of devotion that one cannot contemplate the possibility of a substandard ministry without doubting the conversion that underlies the calling. The devout spirit feels the least exertion of the flesh. When the flesh exerts itself, therefore, the devout spirit recoils, examines itself, accuses itself, and entertains a doubt. Then the Christian gets right back to prosecuting his mission in earnest, once more acutely conscious of the fact that “no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Ephesians 5.5.) A holy doubt, whether it be a recurring scruple, an intermittent suspense, or a lingering influence, is a good thing, and it should not be pretended away or rationalized to mean something else. This kind of doubt is a holy thing; it helps to protect the child of God from sinning, thus aiding him to go on toward perfection. The unbelieving professor or false minister, contrariwise, will not brood on a doubt because he is not holy. Instead, he will give in to the flesh and be proud of whatever moral progress he thinks to be making. Fear of being cast away is a wonderful safeguard; it is a heavenly pressure. And because it is biblical, it is in harmony with the frequent appeals in Scripture to self-examine. “Examine yourselves, whether ye be in the faith” (2 Corinthians 13.5.) There is such a thing as vain faith (1 Thessalonians 3.5.) In one of the principal passages that we look to for joy in the prospect of rewards to come, our acceptance is hung on the hinge of our faithful labor. “We labour, that…we may be accepted of him” (2 Corinthians 5.9, emphasis added.) Not just labor to make sure that we will be rewarded for our deeds, but labor as though our acceptance relies on those deeds. We are not saved by deeds, but our deeds must be of the kind, temper, character, and quality that proceed from a faithful, grace-filled life. We should press on and labor in reverent fear. “Knowing therefore the terror of the Lord, we persuade men” (verse 11.) Conformity to God’s moral law is a mark of grace. Jonathan Edwards would perhaps say that it is not a sure mark—not a certain proof of a person being a Christian. But still, no person is a Christian without it. That we are under grace does not mean that the law is not a threat, only that we are no longer cursed. The law is no longer a terror to persons believing in Christ, but it may still be a threat that says: if no evidence of faith is found, the law was never fulfilled for you in particular, and its curse was never borne on your behalf. To be God’s worker is to have orthodox beliefs, right thoughts, and good conduct. This must be proven, or else why do warnings so often come in? If we should ‘receive not the grace of God in vain’ (2 Corinthians 6.1), then there must be a sense in which we may receive God’s grace amiss. That is what the apostle touches on in his letter to the Philippians. He counts all things loss that he may win Christ, “and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Philippians 3.9.) There is no righteousness by the law; that is his point. This is a matter of perseverance in the state of grace, but also of holy fear as some kind of engine, or motivating factor. Better still, if perseverance is the engine, fear of being cast away is a whistle warning the soul to persevere, to shovel in the coal for a full steam ahead. Had the apostle not already won Christ? He speaks as if he ‘may’ win Christ in verse 8. Christ is never taken for granted, no matter how great the apostle’s faith, no matter how much he has suffered for preaching the gospel, no matter how many churches he has planted, no matter how many disciples he has made, no matter how much labor he has accomplished, no matter how many visions he has had, and no matter how close to his dissolution and victory he may be. The letter to the Philippians is one of the last ones that he wrote. Yet after all his years of service and after the attainment of great faith, he strives toward the light from under the penumbra of doubt, which penumbra attends his ministry just as the star of Bethlehem assisted the Magi. A ‘penumbra’ is the outer part of a shadow; our fear of being cast away comes from the outer part of our remaining corruption—from what remains, after regeneration, of the pollution of our flesh and the corruption of our nature. This is why the apostle says things like: “If by any means I might attain unto the resurrection of the dead” (verse 11.) He is aiming, even at this late stage of his faith and life, to be found, at last, resurrected unto life everlasting. This is the meaning. He is apprehended of Christ Jesus; but he does not count himself to have apprehended (verse 12.) He strives after what he hopes to have obtained by faith. Doubts and fears nip at his heels; he does not assume that all is won, much less Christ. That is part of his theology, regardless of what he believes concerning the power of God to keep him saved, and the divine promise that this power will be extended. The question is, “Is the person who thinks he is saved, truly saved?” The apostle did not think that salvation is revocable. He knew, however, that there is such a thing as hypocrisy. The abundance of hypocrites is why doubts concerning the welfare of our soul should never be shrugged off as if our being a hypocrite is not possible. 

We need to subject ourselves to regular examination. We need to prove ourselves with regularity, not once and for all as if we can name-and-claim our salvation. The apostle was assured of his salvation. But, in the knowledge that hypocrites have a counterfeit assurance, he mortified and he persevered, allowing the least doubt that he had, to do its part to push him forward. If he had never had a doubt, he would never have written as he did. If he never had a doubt, such phrases as ‘lest…I myself should be a castaway’ and ‘receive not the grace of God in vain’ are empty words in the word of God, which is oxymoronic and blasphemous. If he did have a doubt, and we understate this doubt, our interpretation is dishonest, misleading, and harmful. By not taking phrases like these at face value—by understating their full force—we devalue the apostle’s experience and doctrine; we deny the fact that we have our own doubts; and, living in denial, we become smug instead of circumspect, perhaps all the way to hell. Many persons who are too proud of their faith to muse over their doubts, will wish, after it is too late, that they had done so; many others who think that they stand only to lose rewards will suffer the loss of their souls because they were not taught, and did not believe nor practice, perseverance unto salvation. Fear of being cast away is a sentinel against damnation by self-deceit.