It is a given fact, that the Bible presents a tension and strict contrast between that which is "already" received in part but "not yet" fully obtained. It is this tension that is expressed in the struggle to overcome that of the present, yet hoping and enduring to that which is to come. This idea is formed in the idea that Christians had salvation, yet they looked forward to receiving salvation. They had received eternal life, yet looked forward to being raised to life. They were in the kingdom, yet looked forward to entering the kingdom. They had been redeemed, yet they were looking forward to being redemption. They had received an inheritance, yet they looked forward to it. These are a few of many examples that are expressed in dualistic terms of that which was, is, and is to come.
The hyper-preterists argue that the "already" but "not yet" is a definition of which period of time you live in. If you were alive in 67AD and a believer in Christ, you would have had received salvation and life in Christ, yet not obtained it fully until 70AD. If you were alive in 71AD and a believer in Christ, you have obtained the fullness of that which before 70AD Christians could only experience in part. Their argument is that Christians in the first century only could receive the promises in part, unlike Christians today which have all promises in full. An example is seen in their view of the “church” which did not reach maturity until 70AD; as if 70AD made any difference at all in maturing Christians. These types of assumptions show how horizontal eschatological models, like hyper-preterists present, are quite dysfunctional. In essence hyper-preterism makes that which atemporal and ahistorical and makes it temporal and historical. It makes that which was intended to be “personally about us” to be “impersonal about them”.
Hyper-preterists specifically focus on the covenants and law as something that begins and ends in history. They say the old covenant or mosaic system was fully intact but growing old until 70AD. At the destruction of Jerusalem it was then removed, passed away, or disappeared, at the appearing of the new. That old covenant has been forever removed. This can only logically mean that those outside of Christ are now lumped together in the “new” since this classification of the “old” has been forever removed from their system. This also implies that dying to the “old” no longer possible, meaning baptism is no longer relevant. This is one of many issues this blog attempts to address in addition to showing many other problems with making a historical line (70AD) the focus of the passing of the "Old" and the beginning of the "New". The only way this historical line is possible in there system is to apply this transition from a corporate perspective by showing the transition from the old body “old covenant Israel” to the new body “new covenant church”.
Interpreting the "already" but "not yet" body from a corporate perspective seems to contradict the writings of Paul and his focus on individual believers. An example of this "already" but "not yet" tension is seen in the writings of Paul, especially in his discussions of individuals being baptized into Christ. Paul tells us that (Rom. 6:4) “Therefore we have been buried with Him through baptism into death. . . . so we too might walk in newness of life.” (Rom. 6:11) “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.” I digress to address the issue of who Paul is talking to. Paul is making a distinction concerning individual Christian throughout history. He was certainly not making a statement to Roman’s or specifically, to first century Roman saints, which is a typical argument a hyper-preterist would make. He is stating a principle, a rule inspired by the Spirit, directed towards those who HAD BEEN buried in Christ AND also those who WOULD BE buried in Christ. I state this due to hyper-preterists audience relevance position which narrowly defines the audience as “only the first century” making the Bible utterly meaningless to Christians today.
The "already" but "not yet" of the old man
Paul’s "already" is shown that in Christ’s likeness through baptism we are dead to sin, however the “not yet” is shown in that the individual is physically not dead. We are dead to the old man, but the “old man” has “not yet” died. The “old man” does not physically die or when one is baptized. But Paul likens our dead at baptism to Christ physical death in that we become dead to sin, or dead to the old nature which is under the dominion of Satan. However, the flesh which still remains still exists and is still under the dominion of Satan and we certainly have not won victory or won mastery over it. If not, Paul would have NEVER made statements like . . . (1 Cor. 15:31) “I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily.” (Phil. 3:12) “Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.” (Rom. 7:22-23) “For I delight in the law of God according to the inward man: but I see another law in my members, WARRING in opposition to the law of my mind, and bringing me into captivity to the law of sin which exists in my members.”
It certainly seems Paul is saying that until the old man is “put off” do we receive victory over sin and death in a new imperishable body. This also seems to be consistent with Jesus’ declaration that “(Jn. 16:33) In the world ye have tribulation; but be of good courage: I have overcome the world.” Paul also expressed this same idea in terms of the covenants in Gal. 4. Both covenants were representatives of those in bondage to the flesh, verses those who had been set free. This too is expressed in the "already" but "not yet". Paul says “(2 Cor. 3:14-16) “But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ.” . . . but whenever a person turns to the Lord, the veil is taken away.” Paul clearly shows “in Christ” the “already” is that “veil is taken away.” This removal of the veil of the old covenant again occurs individually not corporately. However, the “not yet” of the old covenant still remained not only for those who failed to turn to Christ, but also for those who had turned to Christ still living in the veil of our flesh. It is the veil which separates the old from the new, which can only logically mean, both coexist and overlap time and history. And seeing the fact that Paul says in Christ, the veil is removed, Paul certainly was not saying that we are in heaven. Especially since Paul said “(1 Corinthians 15:50) “. . .that flesh and blood cannot inherit God’s kingdom, nor does corruption inherit incorruptibility.” So that which is “not yet” still remains until we are no longer flesh and blood.
The "already" but "not yet" of the new man
In contrast with the "already" but "not yet" tension shown in the “old man”, Paul also uses this "already" but "not yet" tension to describe our “new man” in Jesus. (Rom. 8:11) “He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” Though in Christ the mortal body is “already” given life through the Spirit, but perishable body is still perishing. Our mortal bodies continue growing old, with aches and pains which signal the temporal and earthly nature of our present body. Likewise the mortal body is “not yet” an immortal body. (1 Cor. 15:42) “So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body.” Paul says life is given to our mortal bodies in Christ, but defines the "not yet" as the obtaining our imperishable body which is raised and will never die. This transaction of receiving our imperishable body can only be received when that which is perishable is dead or is sown. Thus Paul comforts Christian’s by saying (1 Corinthians 15:58) “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that YOUR TOIL IS NOT IN VAIN in the Lord.” Paul is clearly making the point that present sufferings and trails in the flesh will have its reward as long as you remain faithful until the end. Just as Christ was raised from the dead, we too have hope in that which we have “not yet” obtained.
Paul confirms this fact when he says (2 Timothy 4:7-8) “I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.” Paul died several years prior to the destruction of Jerusalem. Hyper-preterists face an impossible task to prove “that day” that Paul was referring to was 70AD finish line, as if his crown was delayed by a couple of years until the destruction of Jerusalem. Nonsense!!! Jesus says to the thief on the cross that turned to him in faith (Luke 23:43) “Truly I say to you, today you shall be with Me in Paradise.” This tension of “already” but “not yet” is also seen in the work that Jesus is doing within us. (Phil.1:6) For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.
Paul seems to be saying Christ is working personally in his life to bring him to perfection but he could not obtain it while remaining in his mortal body. That perfection would not come until his life is laid down at the day of Christ. Paul did not die in 70AD, and surely the “day of the Lord” is the same “today” Jesus spoke about to the thief of the cross when those faithful enter his rest. Paul is saying the “not yet” would not fully be received as “perfection” in full, until that old mortal “imperfect” body is put off.
Hyper-preterism ignores anything to do with individual or personal eschatology. In their minds, eschatology has to do with the earthly physical temple and not the earthly physical man. It has everything to do with the removal of the outward physical temple and nothing to do with our outward physical man. This is a major weakness in my opinion and where Hyper-preterism seems to stumble. They can’t seem to get beyond a 70AD line which is nonexistent in the Bible. It is a big question mark in the minds of most all Preterists who have accepted this position hook, line, and sinker. They argue that the church did not reach maturity until 70AD, and I will argue that all Christian did not reach maturity in 70AD nor do they reach maturity at their new birth either. Both the birth of the new and death of the old are relationships which must not be separated. Both the old and new man continue to struggle against each other, and are conflicting natures overlapping in the lifespan of each Christian. Thank God for the fact that the old is only temporal and will be defeated at his coming. “For you are dust, And to dust you shall return.”
Defining that which is called a “natural,” “mortal,” “perishable” body as old covenant Israel is an unproven assertion made by hyper-preterists. Defining that which called an “eternal” “immortal,” “imperishable” body as the corporate body of the visible and earthly church also misses the mark. I believe I have shown that in the writings of Paul the “already” stands as something received in Christ, and the “not yet” stands as something received at the end, when that which is “growing old and ready to disappear” “the old man” “the physical temple” fades away, and the new body which is imperishable is swallowed up in victory. This is the triumph over death Paul was referring to. It was the triumph over the grave completely and fully not partially or incompletely.
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(2 Corinthians 1:21-22) Now He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge.
(Ephesians 1:13-14) In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.
(Hebrews 11:1-3) Now FAITH is the assurance of THINGS HOPED FOR, the conviction of things NOT SEEN. For by it the men of old gained approval. By faith we understand that the worlds were prepared by the word of God, SO THAT WHAT IS SEEN WAS NOT MADE OUT OF THINGS WHICH ARE VISIBLE.
