Category Archives: Resurrection


PMW 2023-033 by Andrew Sandlin

The following article written by Andrew Sandling, President of Center for Cultural Leadership explains why he (and I and many others!) did not notice Gary DeMar’s commitment to the core principles of hyperpreterism until recently.

Gary DeMar’s Heretical Eschatology: What Did I Know, and When Did I Know It?
By P. Andrew Sandlin

I don’t intend to pursue further the controversy over Hyper-Pretersim (HP) brought to light by this letter signed by a number of Gary’s friends.

But I feel obliged to respond to Gary’s statement that he hasn’t changed his views in about 25 years, and that I have continued to promote him during that time, and only lately have I objected to his views. Have I just over the last few months become more severe in my judgment on heresy? Was I tolerant of Gary’s false teaching for a quarter century and only in the last few weeks become publicly intolerant of it?

The short answer is no. Here’s the longer answer:

Gary is quite correct that I had concerns over his eschatology 25 years ago. The (HP) heresy was rearing its ugly head. Its books were being carried by the late Walt Hibbard at the now defunct Great Christian Books, which was influential in the Reformed camp at that time. By reliable accounts, noted author David Chilton had embraced the HP heresy before his premature death. Many people seemed to have had the impression that to embrace postmillennialism was to embrace preterism, and even heretical HP.

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PMW 2023-015 by Geerhardus Vos

Vos book cover

Gentry note:
This insightful article is a section of study by Geerhardus Vos which is found in Richard Gaffin, Redemptive History and Biblical Interpretation available at P & R Publishing. This is slightly edited to break up long sentences and paragraphs into smaller sizes.

Vos’ study:

The resurrection of believers bears a twofold aspect. On the one hand it belongs to the forensic side of salvation. On the other hand it belongs to the pneumatic transforming side of the saving process. Of the former, traces appear only in the teaching of Jesus (Matthew 5:9; 22:29–32; Luke 20:35, 36). Paul clearly ascribes to the believer’s resurrection a somewhat similar forensic significance as to that of Christ (Romans 8:10, 23; 1 Corinthians 15:30–32, 55–58). Continue reading


PMW 2023-013 by Kenneth L. Gentry, Jr.Spirit

The Centrality of the Resurrection
In 1 Corinthians 15 we have Paul’s lengthy argument for and defense of the bodily resurrection. He opens this lengthy teaching section by tying it all to Jesus’ resurrection from the dead (vv. 1–4). He declares Jesus’ bodily resurrection to be one of the gospel matters “of first importance” (v. 3). Then he presents historical evidence for it by citing various appearances of the resurrected Christ to witnesses (vv. 5–8).

Then Paul shows how this matter is “of first importance” (1 Cor. 15:3) when he powerfully states: “if the dead are not raised, not even Christ has been raised; and if Christ has not been raised, your faith is worthless; you are still in your sins. Then those also who have fallen asleep in Christ have perished. If we have hoped in Christ in this life only, we are of all men most to be pitied” (vv.16–19). Continue reading


PMW 2023-007 by Kenneth L. Gentry, Jr. Intermediate State
I have long attempted to maintain three fundamental practices in my life: (1) Never engage in a ground war in Asia. (2) Never attempt to go to Chick Fil-A at lunch time (the place is so crowded nobody goes there any more). (3) Never engage in theological debate on Facebook, for you will experientially learn the meaning of “eternity” with unending threads. Yet, I have stumbled and have been tempted above that which I am able. I allowed myself to be drawn into the FB equivalent of eternal life. Woe is me.

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Last enemyPMW 2023-006 by Gregg Strawbridge

Gentry note: This paper was originally delivered to 1999 Evangelical Theological Society meeting in Boston. Its original, full title was “An Exegetical Defense of Postmillennialism from 1 Corinthians 15: The Eschatology of the Dixit Dominus.”

This paper is exegetes Paul’s allusion to the first verse of the Dixit Dominus (Psa 110:1: “The LORD says to my Lord: ‘Sit at My right hand, Until I make Thine enemies a footstool for Thy feet.’” / 1Co 15:25: “For He must reign until He has put all His enemies under His feet.”). It shows that Christ is reigning in the exact sense of this verse during the interadvental period. This study gives special attention to the chronology of the events of 1 Corinthians 15:22–26, supported by the emphatic frequency of the NT teaching that Christ ascended to the “right hand” fullfilling the Dixit Dominus. Significant reflection is given to the chronological argument that death, the last enemy, is overcome at the parousia when those alive will be “changed” (1Co 15:23, cf 15:52-54). The study concludes by noting the difficulties such an exegesis raises for preterist (full preterist), dispensational, premillennial, and pessimistic amillennial eschatologies.

The Dixit Dominus in the NT
The importance of the Dixit Dominus (Psa 110) and particularly the first two verses are paramount. The first verse of Psalm 110 is directly quoted or referred to at least 21 times in the New Testament—more than any other Hebrew Scripture verse. Including references to the later verses of the Psalm in Hebrews (Heb 5:6, 7:17, 7:21, 5:10, 6:20, 7:11, 7:15), the Psalm is referred to some 28 times in the New Testament. It is quite an understatement, then, to say that this passage is highly significant for a theology of Messiah and His kingdom.

The Dixit Dominus in Paul’s Resurrection Defense
One of the most significant theological expositions of Psalm 110:1 is found in 1 Corinthians 15:25 and the context.
For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. (1Co 15:22–26).

Context and Purpose of 1 Corinthians 15:25–26
The entire chapter of 1 Corinthians 15 is directed to the question of the validity of bodily resurrection, as indicated in 15:12, “some among you say that there is no resurrection of the dead.” In fact, the words for “resurrection” are used 22 times in the passage (15:4–52). In developing his answer Paul provides sequential language, moving from Christ’s resurrection to the “end” (telos). Why does Paul’s defense of resurrection include an explanation involving the kingdom and reign of Christ? Because resurrection regards death, and death is a kingdom enemy. So, Paul must discuss the reign of Christ and invoke kingdom concepts.

The Harrowing of Hell (by Jay Rogers)
This postmillennial book examines the power of the Gospel, not only to overcome all opposition, but to rise far above the powers of hell. The term “Harrowing of Hell” refers to idea that Christ descended into Hell, as stated in the Apostles’ Creed.

For more Christian educational materials:

The specific context of 15:25–26 is the origin of death (“for as in Adam all die”), the Messianic deliverance from death (“so also in Christ all shall be made alive”), and the sequence of this deliverance: “But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming.” The term “order” is from the root tagma. The tagma (“proper order”) proceeds in the following manner: Christ was resurrected, “after that” (epeita) the resurrection of “those who are Christ’s at His coming” (parousia) (v. 23), “then comes the end.” Paul is giving a chronological sequence of events in using adverbs epeita and eita which are for “marking the sequence of one thing after another.”

The Telos
The phrase epeita to telos (“then comes the end”) is elucidated by Paul. Contextually, the “end” (telos) is “when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power” (15:24). Thus, the telos is “when” the kingdom is consummated. The “end” is not when the kingdom is initiated, but rather when it is finalized. The idea that the telos is an end period is not warranted by Paul’s grammar, contextual discussion, nor his use of the term. Neither does the syntax support the “end period” concept. Continue reading


PMW 2023-005 by Jason L. BradfieldWhat if

Gentry note: Jason once adopted Hyper-preterism as his theological commitment. He has since left the movement to become part of mainstream Reformed evangelical thought. This is an excellent article by a former insider.


For starters, let’s define some terms. By “hyper-preterism,” I include any belief system that argues for the past fulfillment of all prophecy, which necessarily includes the general resurrection of the dead. Whether a system is labeled “full-preterism,” “pantelism,” or “covenant eschatology,” it makes no difference to this refutation. I can not care less what any of these systems positively state regarding the general resurrection. At one time, I counted at least six different views among them. They can hash out their heretical opinions amongst themselves. But what they all have in common is that an “all-is-fulfilled eschatology” must of necessity deny a general, self-same, bodily resurrection.

The purpose of this post is to demonstrate beyond any reasonable doubt that this same denial existed among a few at the church in Corinth, and in I Corinthians 15, esp. verses 12-18, Paul destroys their false belief. Paul affirms belief in the bodily resurrection, and since this has not occurred, it remains a prophecy yet to be fulfilled. Continue reading


PMW 2022-092 by Kenneth L. Gentry, Jr.Resurrection empty tomb

In my last blog post, I began a two-part study of the over-realized eschatology problem at Corinth. Throughout 1 Corinthians Paul has to continually rebuke and correct the Christians there. I am pointing out the source of their confusion and abuse of privilege: they have adopted an “over-realized eschatology.” I recommend that you read the previous post before reading this one.

But now, let us re-start our study

What is “realized eschatology”?

Now simply put, the problem Paul faces at Corinth is what we may call an “over-realized eschatology.” Let me explain what I mean by first presenting what a legitimate “realized eschatology” is.

After the resurrection of Christ in the first-century, redemptive history entered into a “realized eschatological” experience. That is, Christ completed his work of redemption by means of his death, burial, resurrection, and ascension. And because of this, redemptive history, which began with the protoevangelium in Genesis 3:15, finally entered what the New Testament calls “the last days” (Heb. 1:2), “the ends of the ages” (1 Cor. 10:11), “the consummation of the ages” (Heb. 9:26), “these last times” (1 Pet. 1:20), and so forth. That is, the eschatological-redemptive hope of the Old Testament finally began coming to fruition in Christ. Continue reading