Though the idea of resurrection at physical death seems appealing in different ways, nevertheless I must affirm that the Scriptures teach that there is one resurrection that is not partitioned by physical death. I find that there are some dilemmas that those who affirm a resurrection at physical death have not conquered.
Here is an unsolved dilemma for those who adhere to the resurrection at death position:
Paul says:
2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are being changed into the same image from glory to glory, even as by the Spirit of the Lord.So far I have not found a full preterist that believes this passage applies to any other people than first century believers. Paul is in no uncertain terms saying that they were being changed into the image of Christ. Obviously this was not a physical image nor was this an image that required physical death. However, this complete change would not take place until the OC had passed away completely:
2 Corinthians 3:11 For if that which is passing away was glorious, much more that which remaineth is glorious.Now that we have established that it was not a physical image into which they were being changed, and that it was not an image that required physical death because they had already begun the process of being changed, two things:
How many images of Christ are there?
If two, where in the Scriptures are there two images of Christ addressed?
Second, if there is only one image, and Paul and his hearers were being
changed not physically nor through physical death into that
image, and they were completely changed into this image in AD 70, then
what image is this to which Paul refers?
1 Corinthians 15:49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.Some try to argue that this refers to the living saints in the first century who would receive the fullness of immortality in AD 70. But does
1 Corinthians 15:42-49 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: {43} It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: {44} It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. {45} And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. {46} Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. {47} The first man is of the earth, earthy: the second man is the Lord from heaven. {48} As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. {49} And as we have borne the image of the earthy, we shall also bear the image of the heavenly.Notice each contrast:
corruption-incorruption (vs42)
dishonour-glory (vs43)
weakness-power (vs43)
natural body-spiritual body (vs44)
living soul-life giving spirit (vs45)
spiritual-natural (vs46)
earthy-heavenly (vs48)
earthy image-heavenly image (vs49)
Then the context continues:
1 Corinthians 15:50-57 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. {51} Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, {52} In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. {53} For this corruptible must put on incorruption, and this mortal must put on immortality. {54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. {55} O death, where is thy sting? O grave, where is thy victory? {56} The sting of death is sin; and the strength of sin is the law. {57} But thanks be to God, which giveth us the victory through our Lord Jesus Christ.The adherents of resurrection at death say that Paul is making a difference between the resurrection of the dead and those who were
1 Corinthians 15:53-57 For this corruptible must put on incorruption, and this mortal must put on immortality. {54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. {55} O death, where is thy sting? O grave, where is thy victory? {56} The sting of death is sin; and the strength of sin is the law. {57} But thanks be to God, which giveth us the victory through our Lord Jesus Christ.This is not describing an immortality vs an immortal body. It is describing the end result that would take place upon both those who had died and those who were still living:
1 Corinthians 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.So in the above passage Paul identifies both groups: Those who had died and those who were still alive. He then proceeds to declare that which would come upon both groups equally:
1 Corinthians 15:53-57 For this corruptible must put on incorruption, and this mortal must put on immortality. {54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. {55} O death, where is thy sting? O grave, where is thy victory? {56} The sting of death is sin; and the strength of sin is the law. {57} But thanks be to God, which giveth us the victory through our Lord Jesus Christ.Notice that Paul associates death with corruption and mortality. He then associates death with the law and sin. He associates the abolition of that death with victory.
Does the resurrection at death adherent say that death is physical in vs.56? They must if they are to be consistent with their heremeneutic. If they say yes, then they cannot apply any of the blessings of incorruption, immortality, or victory to the living saints at AD 70. If they say no, then they must say that all the blessings of the victory over death were accomplished for the living saints in AD 70.
So far I have not seen them consistently do this.
My contention is that Paul was identifying one change for all. For those who had fallen asleep in Christ, for those who were OT believers who had died in faith having not received the promise, and for the living saints at AD 70. They all would receive the same consummation fullness:
Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:They were all joined together in AD 70 for the completeness of transformation and resurrection into NC life.Colossians 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
Hebrews 11:35-40 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: {36} And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: {37} They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; {38} (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. {39} And these all, having obtained a good report through faith, received not the promise: {40} God having provided some better thing for us, that they without us should not be made perfect.
Jesus associated the same thing:
John 5:21-29 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. {22} For the Father judgeth no man, but hath committed all judgment unto the Son: {23} That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. {24} Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. {25} Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. {26} For as the Father hath life in himself; so hath he given to the Son to have life in himself; {27} And hath given him authority to execute judgment also, because he is the Son of man. {28} Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, {29} 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.It is all about one resurrection, not an imagined immortality as opposed to an immortal body. Again, Jesus addressed the same resurrection:
John 11:24-26 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. {25} Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: {26} And whosoever liveth and believeth in me shall never die. Believest thou this?Those who lived and believed after Pentecost would never die. Certainly this is not referring to physical death.
There was one spiritual resurrection into which those OT believers would be raised. They were certainly the ones who would be resurrected from the dead. They never received any transformation life and therefore they died in faith having not received that promise. Whereas those who were alive and believed had already received the guarantee of their inheritance at the outpouring of the Spirit. There are not two inheritances partitioned by physical death. There are not two gatherings into one.
The resurrection at death dilemma remains unsolved.
One of the other unsolved dilemmas the resurrection at death adherents face without an answer is this:
John 17:22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:What glory is this?
John 17:5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.Notice the end result of this glory:
John 17:22-24 And the glory which thou gavest me I have given them; that they may be one, even as we are one: {23} I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. {24} Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.Now, if Christ received the fullness of this glory at His resurrection, and the first century saints were being changed into that glory:
2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are being changed into the same image from glory to glory, even as by the Spirit of the Lord.Then how can we say something is lacking concerning the glorification of Christ and His people. After all, was not Christ given the fullness of life? Is that life not glory? If that fullness of life is the fullness of glory, what else was Christ given? Was Christ really intending to pray that His people would receive partial glory? Would that not make them still under the OC according to Paul in 2 Cor 3:18? Did Christ not pray that His people would behold His glory? Did not Paul say they were beholding His glory as in a glass? Was this veil not completely done away in AD 70 for all the people of God? What glory of Christ are we lacking? Did Christ forget to pray for the additional body to be given at physical death? Why would Christ eliminate such a radical aspect of redemption. Why did not Christ pray that His people would physically die if such a tremendous soteriological event would be accomplished by their physical death?
For those of us who affirm sovereign grace based upon nothing we do or physically experience, does it not seem strange to make physical death a requirement to obtain a spiritual blessing?
These remain unsolved dilemmas for the resurrection at death adherents.