Philippines Mission Outreach
ACTS i. 11. -’ This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go unto heaven.’
Without any doubt, when you engage in serious discussions of the A.D. 70 Parousia of Christ, those in opposition will quickly appeal to Acts 1:9-11 as their “definitive proof” that Jesus did not return in A.D. 70. The argument goes something like this:
- Fact: Jesus left visibly in a physical body.
- Fact: The angel told the disciples Jesus would return “in like manner” as they had seen him go.
- Conclusion: Jesus must return visibly, in a physical body.
In this brief article we hope to demonstrate some of the logical problems with this argument. Our main focus will be to examine Acts chapter 1 in light of other passages that the opponents of Covenant Eschatology also appeal to as descriptions of Christ’s Second Coming. Space prevents us from examining the Greek term translated as “in like manner” to show that it is most often used of a metaphoric likeness, and not a specific literal likeness.1 Instead, we want to examine Jesus’ coming in light of the Transfiguration as well as Revelation, and compare it to this passage in Acts chapter 1. We hope to demonstrate that those who so vehemently insist that Christ is coming back exactly as he left, are, to say the very least, totally inconsistent.
Christ’s Transfiguration as a Vision of the Parousia Continue reading
54b“Death has been swallowed up in victory.” 55 “Where, O death, is your victory? Where, O death, is your sting?” 56 The sting of death is sin, and the power of sin is the law.” (1 Cor 15:54b-56 NRSV)
We preterists know that “The last enemy to be destroyed is death.” This occurred at Christ’s Second Coming in AD70 when He destroyed old Jerusalem. But what significance does that have for us today? Continue reading
The Personhood View of the Resurrection
Immortalis Persona Decessus
by Charles S. Meek
There is a raging debate among full preterists as to the meaning of biblical resurrection. However, there is general, though not unanimous agreement that:
- The term resurrection is used in the Bible to describe certain events that happen to both living and deceased believers (and unbelievers).
- Resurrection never means, as some (though not all) futurists believe: fleshly bodies coming out of their graves (BOG). We reject the notion that our physical bodies will be re-united with our souls at the end of time.
- The saints who died physically before AD 70 were resurrected from hades into heaven at the Parousia per Revelation 20—the “second resurrection.”
- The Bible describes living people as “dead in their sins,” and believers are “raised up/made alive,” that is, “resurrected” spiritually/metaphorically upon belief per Ephesians 2:1-7; Colossians 2:11-14; etc.
- Living believers were “changed” in some sense at the Parousia per 1 Corinthians 15:51, which may or may not be a resurrection event.
- Believers today join the saints of old in heaven at our own physical deaths. In heaven we will have individual identity and personality. As individuals we will also enjoy the benefits of community as being part of the body of Christ.
But what is the nature of our eternal existence in the afterlife? What is heaven? The Bible tells us very little indeed of what we will experience in heaven, thus much of what we believe is based on inference or even speculation. Continue reading
When is a Heretic Not a Heretic?
by Daniel E. Harden
I had the privilege earlier this year of going to the eschatology conference in Orlando hosted by R.C. Sproul. It was quite exciting, with the number of attendees swelling to over 4000, I believe. It was an exciting and amazing experience. R.C. Sproul has firmly aligned himself at this point with the Partial Preterist camp. For three days we heard various eschatological presentations by various speakers. I was able to meet quite a variety of people, from firm Dispensationalists to Full Preterists. One speaker that I unfortunately did not get to meet or hear speak was Gary DeMar, who has done much to enlighten us to the understanding of the first-century audience of the eschatological passages in the New Testament. Continue reading