King – Presence Ministries – Planet Preterist
Web of Influence
Spiritualized Resurrection/Corporate Body View
“The primary application of the resurrection is applied to the death of Judaism, and to the rise of Christianity.” Max King, The Spirit of Prophecy (Warren OH, 1971 ed.), p. 204
“Resurrection has reference many times to the change from the Jewish system to the Christian system, where the material body of Judaism is put off in death and the spiritual body of Christianity is resurrected in life.” Max King, The Spirit of Prophecy (Warren OH, 1971 ed.), pp. 191; cf. 210, 212.
“The primary application deals with the development and rise of the Christian system itself.” II Cor.5:1-10 “primarily…applies to the fall of Judaism and the rise of Christianity.” Indeed, the fall of Judaism and rise of Christianity is the “primary resurrection.” Max King, The Spirit of Prophecy (Warren OH, 1971 ed.), pp. p. 191, 210.
“It is sown a natural body; it is raised a spiritual body” refers to Judaism and Christianity... “The natural body that was sown answers to the fleshly or carnal system of Judaism.”... “New Testament Christians…were in that natural body…anticipating their coming forth into a fully developed spiritual body.”... “When the natural body died, there arose from it a spiritual body clothed with incorruption and immortality.” Max King, The Spirit of Prophecy (Warren OH, 1971 ed.), pp. 202-210
“Judaism was the metaphorical grave of the spiritual dead out of which this resurrection took place.” Max King, The Spirit of Prophecy (Warren OH, 1971 ed.), p. 220.
(The eschatological resurrection of the last day was from Hades. However, King spiritualizes the resurrection adn make it apply instead to justification from sin. It is King's habit of advancing concepts like these that led him into Universalism. By making "death" a legal condition that existed only by virtue of the Mosaic law, he justifies all mankind by law's removal.)
Covenant Eschatology View/Universalism
"One must look to the Jewish system as the state and power of death to be destroyed by the reign of Christ.” Max R. King, The Spirit of Prophecy (Warren, OH, 1971), pp. 144.
“Paul is conscious that death’s defeat hinges upon sin’s defeat, and that the defeat of sin is tied to the annulment of the old aeon of law…For Paul, death is abolished when the state of sin and the law are abolished.” Max R. King, The Cross and the Parousia of Christ, p. 644.
(This quote plainly shows that King teaches that man is not saved by the addition of grace, but by the removal of law. A cross-diminishing doctrine that is dangerous and must be rejected. This quote also shows that the "state of sin" is now abolished, resulting in Universal justification.)
“When the ‘ministration of death written in tables of stone’ was finally destroyed, death was swallowed up in victory.” Max R. King, The Spirit of Prophecy, p. 145
(The implications of these passages are that sin and death are destroyed by the destruction of the law. But since the Old Law was destroyed for all men, all men are necessarily justified. Hence, King's Covenant Eschatology/Corporate Body view are inherently Universalistic.)
Baptism for the Dead/Vicarious Atonement by FirstFruit Jews
“The destiny of historical Israel was bound up in the remnant and their response to the Christ-event…Were it not for the response of the baptized remnant or firstfruit Jews to the power of God through Christ, Israel would have been left to perish.” Max R. King, The Cross and the Parousia of Christ, pp.515, 516
The “formation of the body of Christ from Pentecost till the end of the age (through dying and rising with Christ) answers to the first resurrection. This represented resurrection ‘out from among the dead,’ for the purpose of bringing about the covenantal change that would have the effect of bringing to life “the rest of the dead” (i.e., the faithful members of the Old Covenant community).” Max R. King, The Cross and the Parousia of Christ, pp. 252-254
The salvific action of the firstfruits (the remnant Jews being in view here, Rom. 11:5) can not be restricted to themselves to the exclusion of historical Israel. That which completes the firstfruits is applicable equally to the harvest. In being baptized for themselves, they also were being baptized for the dead, in terms of the age-changing design of their baptism. The solidarity of the firstfruits and the harvest is as inseparable as the solidarity of the promised seed (Christ) and the people of the promise (Israel).” Max R. King, The Cross and the Parousia of Christ, p. 517.
“It becomes clear in verse 19 that the future glory of the sons of God, to which they are brought by the eschatological Spirit, is also the destiny of the creation. The manifestation of the sons of God was being awaited by the creation with ‘earnest expectation,’ which means ‘to look for with the head erect.’ There is to be seen here a solidarity of believers and the creation, to the degree that the completed redemption of believers who have the firstfruits of the Spirit, is also the redemption of the creation. Then, and not before, ‘the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.’ This is clearly a case of vicarious or representative redemption. The creation is brought to redemption by the power and operation of God through the imparted Spirit in the Christ-centered lives of believers. To whatever extent the baptism of believers was involved in their being brought to consummated redemption and manifestation in glory, it represented a baptism for (in behalf of) the creation. From this there is no escape. The hope of creation was its deliverance into that which was coming to completion and manifestation through the firstfruits.” Max R. King, The Cross and the Parousia of Christ, p. 519; emphasis in original. Cf. Max R. King, The Spirit of Prophecy, pp. 57, 58.
(This group of quotes firmly establishes King's belief in "vicarious" atonement through the response of the "first fruit" Jews. The baptism of first century Jews vicariously saved "historic" Israel, the "creation". This idea also bears the seeds of Universalism in that the "creation" is easily expanded to all mankind, and indeed, has been done so by King's followers. Where one is saved by the act of another, there is no need for faith or repentance.)
Covenantal Creation/Heavens & Earth
"The expression 'heaven and earth' is used in scripture to designate a dispensation, or an orderly system under which men lived.,,Now, the critical question in the immediate text of Rev. 21:1 is: What new heaven and earth did John see? Is the new heaven and earth of his vision one that follows the Christian dispensation, or is it the Christian age itself, following the Jewish age?...The new heaven and earth, therefore, stands in contrast to the Jewish world, not this present material world." Max R. King, Spirit of Prophecy (1971, Warren OH), p. 357, 358.
“The writer of the Book of Hebrews referred to this transformation as the shaking of heaven and earth, which signified the removing of the temporal Old Covenant world that was created at Mount Sinai (Hebrews 12:26-27)...The destruction of Jerusalem and the earthly temple in A.D. 70 provides the context for the passing of the old heaven and earth...He sums up the new creation in terms of the coming of the kingdom of God in power by writing, “since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe” (Hebrews 12:28). Max R. King, Israel's New Heaven and Earth, Mar 26, 2005
(Comment: Here we see King's basic view that the "heavens and earth" are covenantal; that they symbolize the system of the Old and New covenants respectively. But as these are universal, and as the wicked are in the new heavens and earth in Revelation (22:15), all men are necessarily justified. Hence, King's covenantal model leads to Universalism by many roads. Read now the quotes of King's son, Tim, and Kevin Beck, president of King's Presence Ministries and one will see the fruit these basic misconceptions have born.) The real significance of the "heavens and earth" in prophecy is national and political, not covenantal. The dissolution of the elements always spoke to times of divine judgment upon men and nations. (See Isa. 13, 34) They NEVER had any thing to do specifically with the Old Testament.
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