preterism with Resurrection Summary
EBV - Summary
"..Even though our outward man is perishing, yet the
INWARD MAN is being renewed day by day..We do
not look at the things which are
seen, but at the things which are NOT seen. For the things which are seen are temporary, but the things which are
NOT seen are
eternal.." (2 Cor 4:16-18).
Major Premise
EBV proposes that when God "fashions" a person's "inward man" in his mother's womb (Ps 139:13-14, 2 Cor 4:16), from his substance He "fashions" a "covering" (or "body"/sōma) for it in the same way as He "fashions" a "covering" for EVERYTHING else in him.
Upon Christ's parousia the "natural"/mortal"/"corruptible" properties of this "covering" (or "body"/sōma) — which originally bore the "image" of the "man of dust" — were EXCHANGED (allassō) for "spiritual"/immortal"/incorruptible" properties, thereby being made to bear the "image" of the "heavenly Man" (1 Cor 15:44, 46, 49, 51-53). This EXCHANGE of properties demonstrates that a true "redemption" took place — i.e. same substance, different properties (Rom 8:11, 23) — and it applied to both the "living and dead", "just and unjust" (Dan 12:2, Jn 5:28-29, Ac 24:15, 2 Thess 1:9, Jude 1:13, 1 Pet 4:5, 2 Pet 2:17). Being a "work" of the Spirit upon the "inward man" of God's PEOPLE this would not have been observable by ordinary sight (Lk 17:20).
When those who "remained" past the parousia finished their "pilgrimage" in this world, "then" (epeita; 1 Thess 4:17) they were "caught up" to be "together" with those whose "bodies" were "raised up" from their "sleep" in the "dust" on the "last Day" (Job 19:25, Isa 26:19, Eze 37:12, Dan 12:2, 13, Hos 13:14, 1 Thess 4:14). Their renewed "nature" then passed to their "children, and to their children's children".
Thus, the (first) "death was swallowed up in victory" (1 Cor 15:54-55).
Arguments
i. Greek words such as kaluptō/peribolaion; "covering"/"cover" (1 Cor 11:15, Heb 1:12), skēnos ("tabernacle"), and oikodomē ("building"), are similar in meaning to sōma ("body"). When used to describe an object or thing they all refer to its EXTERNAL aspect (1 Cor 15:38, 40). Thus, there is no significant difference between saying that a man's "soul" is "clothed" with a "tabernacle"/"building"/"covering", or with a "body" (2 Cor 5:1-4, 2 Pet 1:13-14).
ii. In every language the meaning of a word is determined by the CONTEXT of the immediate passage it is used in, not by how it may, or may not be used elsewhere. For example, in Lk 7:22 Jesus talks about the "dead" (nekros) being LITERALLY brought back to life as a result of His ministry. In Lk 9:7 we read that Herod believed John the Baptist may have LITERALLY risen from the "dead" (nekros). Are we then to take it that in the PARABLE of the 'prodigal son', which we find in the same book, that the "son" was LITERALLY "dead" (nekros), then LITERALLY brought back to life when his relationship with his father was restored (Lk 15:24)? No. CONTEXT always determines meaning. Thus, it is plain that the CONTEXT of 1 Cor 15 is physical, not covenantal. The immediate CONTEXT of this passage refers to individual physical "bodies" (sōma; 1 Cor 15:3-4, 37-41), NOT the corporate "body of Christ" (as per Rom 6 and elsewhere).
iii. In 1 Cor 15 Paul "reveals" to the Corinthians the "mystery" of HOW the "natural bodies" (psuchikos sōma) of God's PEOPLE would soon become "spiritual bodies" (pneumatikos sōma). This would result, he said, by having the "natural"/"mortal"/"corruptible" properties of their "bodies" (sōma) EXCHANGED (allassō) for "spiritual"/"immortal"/"incorruptible" properties. In this way the "dead ones" would be "raised up" (egeirō) — NOT "built up" (oikodomeō) as in the eschatological "temple of God", which Paul taught elsewhere — and the "living", "changed" (1 Cor 15:35, 44, 46, 51-54).
iv. The time statements clearly place the "resurrection" at the end of the apostolic generation (see, 'Preterism Debunked?'), yet there are no accounts ANYWHERE of a "great multitude" of "living" people suddenly vanishing right across the Roman Empire and beyond (Ac 2:9-11), either in 70AD or at any other time in human history. Given this, Paul's reference to the "bodies" (sōma) of God's PEOPLE "changing" (allassō) in the "twinkling of an eye" (1 Cor 15:52) MUST refer to an aspect of their "flesh", NOT its entirety; i.e. the aspect that "clothed" their "souls" with its own "covering" (or "body"/sōma) [Phil 3:21].
It was this "covering"/"body" that had its "natural"/"mortal"/"corruptible" properties EXCHANGED (allassō) for "spiritual"/"immortal"/"incorruptible" properties at Christ's parousia. Thereby it was enabled it to continue to "clothe" the "souls" of God's PEOPLE in His "everlasting Kingdom" and NOT "return" to "dust" with their perishable "outward man" (Gen 3:19, 2 Cor 4:16, 2 Tim 4:18, 2 Pet 1:11). Thus, "death" was "swallowed up in victory" (Job 19:26, Isa 26:19, Dan 12:2, Eze 37:12, Hos 13:14, Jn 5:28-29, Ac 24:15, Rom 8:11, 23, 1 Cor 15:44, 46, 51-54, 2 Cor 5:1-4, Phil 3:21).
v. It seems inconceivable that anyone could believe that God DID give a perishable "pot of clay" an "immortal soul" — "..ALL flesh is as grass, and ALL the glory of man as the flower of the grass. The grass WITHERS, and its flower falls away..", "..man, though in honour, does NOT remain; He is like the beasts that PERISH.." (1 Pet 2:24, Ps 49:12; cf. Ecc 3:11, Ps 49:12) — but He made NO provision for it to have an "immortal covering"; i.e. a "spiritual body" (pneumatikos sōma) [1 Cor 15:44]. This is to argue that when He "forms" a man's humanity in his mother's "womb" (Ps 139:13-14) He gives EVERY "part" its own "covering" (or "body"/sōma) EXCEPT that which matters most, his "soul". But why would God "clothe" EVERY "part" with its own "covering" (or "body"/sōma) — the 'Terminologica Anatomica' lists over 7,500 "parts" of the human body and EACH has its own "covering" (or "body"/sōma) — but not so "clothe" the ONLY thing He made to endure (Matt 10:28)?
To argue that a man's "soul" does not have its own "covering" (or "body"/sōma) seems illogical. It also seems illogical to claim that it IS possible for God to give "spiritual"/"immortal"/"incorruptible" properties to one aspect of a man's humanity (his "soul"), but that it is NOT possible for Him to give similar properties to any other aspect of his humanity; i.e. its "covering". However, the reality is that it was not God's will for the "inward man" of His PEOPLE to forever remain "naked" when it left its perishable "outward man" (2 Cor 4:16, 5:1-4, 1 Thess 4:17), which is why He promised "life" through His Son (Jn 6:39-40, 44, 54).
EBV argues that if God was capable of "changing" the properties of Christ's ENTIRE bodily substance at His "ascension" to make it meet for the "heavenly country" (Ac 1:9, 1 Cor 15:45, Phil 3:21), He was MORE than capable of "changing" an aspect of it within His PEOPLE.
Summary
1. A man's "soul" is "clothed" with its own "covering" (or "body"/sōma), and, 2. For those who "remained" at Christ's parousia (1 Thess 4:15) it was this "body" (sōma) that had its properties "changed", and for those who "slept" in the "dust" (Dan 12:2, 13) it was this "body" (sōma) that was "raised up" after the pattern of Christ's "resurrection".
Albeit, for the purpose of EFFECTUAL "witness" the entirety of Christ's "bodily" (sōmatikōs) substance was "raised up" at His "resurrection" (1 Cor 15:3-8), and the entirety of His "bodily" (sōmatikōs) substance was "changed" at His ascension (Jn 20:27, Ac 1:3, 9, Col 2:9, Eph 5:30). Same "body, different properties. This was unique to Christ because if so much as one of His hairs had remained on "earth" untold misery would have ensued (consider what is STILL happening in Jerusalem over a few blocks of stone).
When we grasp these things most of the so-called difficulties faced by full-preterists are swept away and there is no longer ANY need to spiritualise-away large portions of scripture (as CBV does for example).
PLEASE FEEL FREE TO CONTACT
TAFFY WITH YOUR VIEWS. MANY THANKS TO THOSE WHO HAVE ALREADY DONE SO.
If you are a preterist or have any views on preterism it would be great to hear from you.
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