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Can we be certain that evolution is a myth?

Christian Research Institute — Tue, 20 Dec 2011 16:23:00 +0000

Dr. Louis Bounoure, former director of research at the French National Center for Scientific Research, calls evolution “a fairy tale for grown-ups.” I call it a cruel hoax! In fact, the arguments that support evolutionary theory are astonishingly weak.

First, the fossil record is an embarrassment to evolutionists. No verifiable transitions from one kind to another have as yet been found. Charles Darwin had an excuse; in his day fossil finds were relatively scarce. Today, however, we have an abundance of fossils. Still, we have yet to find even one legitimate transition from one kind to another.

Furthermore, in Darwin’s day such enormously complex structures as a human egg were thought to be quite simple-for all practical purposes, little more than a microscopic blob of gelatin. Today, we know that a fertilized human egg is among the most organized, complex structures in the universe. In an age of scientific enlightenment, it is incredible to think people are willing to maintain that something so vastly complex arose by chance. Like an egg or the human eye, the universe is a masterpiece of precision and design that could not have come into existence by chance.

Finally, while chance is a blow to the theory of evolution, the laws of science are a bullet to its head. The basic laws of science, including the laws of effects and their causes-energy conservation and entropy-undergird the creation model for origins and undermine the evolutionary hypothesis. While I would fight for a person’s right to have faith in science fiction, we must resist evolutionists who attempt to brainwash people into thinking that evolution is science.

Adapted from Fatal Flaws

For further study, see Hank Hanegraaff, Fatal Flaws: What Evolutionists Don’t Want You to Know (Nashville: W Publishing, 2003); Phillip E. Johnson, Darwin on Trial, second edition (Downers Grove, Ill.: InterVarsity Press, 1993).

“The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world.”
Psalm 19:1-4

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What is the significance of biblical typology?

Christian Research Institute — Tue, 20 Dec 2011 05:51:00 +0000

A type (from the Greek word typos) is a person, event, or institution in the redemptive history of the Old Testament that prefigures a corresponding but greater reality in the New Testament. A type is thus a copy, a pattern, or a model that signifies an even greater reality. The greater reality to which a type points and in which it finds its fulfillment is referred to as an antitype. The writer of Hebrews specifically employs the word antitype to refer to the greatness of the heavenly sanctuary of which the Holy Land, the Holy City, and the holy temple are merely types or shadows (Hebrews 9:23-24).

First, in Hebrews, as in the rest of the New Testament, the Old Testament history of Israel is interpreted as a succession of types that find ultimate fulfillment in the life, death, and resurrection of our Lord. As such, far from being peripheral, typology is central to a proper interpretation of the infallible Word of God. Indeed, throughout the New Testament Jesus is revealed as the antitype of the Hebrew prophets through his preaching of repentance, his ministry of healing, his concern for the poor and the social outcasts, and his death near Jerusalem (Luke 13:33). This, of course, is not to confuse the biblical principle of typology with an allegorical method of biblical interpretation that ignores or rejects the historical nature of the Old Testament narratives. On the contrary, typology is firmly rooted in historical fact and always involves historical correspondence.

Furthermore, biblical typology, as evidenced in the writings of the New Testament, always involves a heightening of the type in the antitype. It is not simply that Jesus replaces the temple as a new but otherwise equal substitute. No, Jesus is far greater than the temple! It is not as though Jesus is simply another in the line of prophets with Moses, Elijah, Isaiah, and Jeremiah. No, Jesus is much greater than the prophets! The new covenant is not a mere “plan B” that God instituted as a parenthesis between two phases of his redemptive work with Israel. The new covenant is far greater than the old covenant–”a better covenant” (Hebrews 7:22)–rendering the old “obsolete” (Hebrews 8:13)! Just as Joshua is a type of Jesus who leads the true children of Israel into the eternal land of promise, so King David is a type of the “King of kings and Lord of lords” who forever rules and reigns from the New Jerusalem in faithfulness and in truth (Revelation 19:16). In each case, the lesser is fulfilled and rendered obsolete by the greater.

Finally, it is important to point out that antitypes themselves may also function as types of future realities. Communion, for example, is the antitype of the Passover meal. Each year the Jews celebrated Passover in remembrance of God’s sparing the firstborn sons in the homes of the Israelite families that were marked by the blood of the Passover lamb (see Luke 22; cf. Exodus 11-12). Jesus’ celebration of the Passover meal with his disciples on the night of his arrest symbolically points to the fact that he is the ultimate Passover Lamb “who takes away the sin of the world” (John 1:29). Though the Last Supper and the corresponding sacrament of communion serve as the antitype of the Passover meal, they also point forward to their ultimate fulfillment in “the wedding supper of the Lamb” (Revelation 19:9; cf. Luke 22:15-18). On that glorious day the purified bride–true Israel–will be united with her Bridegroom in the new heaven and the new earth (Revelation 21:1-2). Thus the fulfillment of the promise is itself a guarantee of the final consummation of the kingdom of God. In sum, as eschatology is the thread that weaves the tapestry of Scripture into a glorious mosaic; typology is the material out of which that thread is spun.

For further study, see Hank Hanegraaff, The Apocalypse Code: Find Out What the Bible Really Says about the End Times…and Why It Matters Today (Nashville: Thomas Nelson, 2007).

“The law is only a shadow of the good things that are coming-not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. If it could, would they not have stopped being offered?”
Hebrews 10:1-2

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How can a person find more Bible Answers?

Christian Research Institute — Tue, 20 Dec 2011 05:39:00 +0000

It is your responsibility to search the Scriptures daily. My opinion is no better than anyone else’s opinion unless it squares with Scripture. The apostle Paul commended the Berean believers “for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11, emphasis added).

Finally, it is crucial that you get into the Word of God and get the Word of God into you. If you fail to eat well-balanced meals on a regular basis, you eventually will suffer the physical consequences. Likewise, if you do not regularly feed on the Word of God, you will suffer spiritual consequences. Jesus said, “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4). Great physical meals are one thing; great spiritual M-E-A-L-S are quite another:

Memorize: As a result of teaching memory seminars for over twenty years I am convinced that anyone, regardless of age or acumen, can memorize Scripture. God has called you to write his Word on the tablet of your heart (Proverbs 7:1-3; Deuteronomy 6:6), and with the call he has provided the ability. Your mind is like a muscle. If you exercise it, you will increase its capacity to remember and recall information. If you do not, like a muscle, it will atrophy. A good place to start memorizing is Joshua 1:8: “Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.”

Examine: As mentioned above, the Berean believers daily examined the Scriptures to see if what Paul taught was true. For that they were commended as being noble in character. Ultimate authority was not placed in the revelation of men but in the revelation of God. The apostle Paul urged Christians to test all things (1 Thessalonians 5:21) and to be transformed by the renewing of their minds in order to discern the will of God (Romans 12:2). Examining the Scriptures requires discipline, but the dividends are dramatic.

Apply: As wonderful and worthwhile as it is to memorize and examine Scripture, it is not enough! You must take the knowledge you have gleaned from the Word of God and apply it in your daily life-wisdom is the application of knowledge. As the Master put it: “Everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:24-27). James the brother of Jesus used irony to drive home the same point. In essence, he said that anyone who hears the Word and does not apply it is like a man who looks in a mirror and sees that his face is dirty, but doesn’t wash it (James 1:23-24).

Listen: In order to apply God’s directions to life experiences, you must first listen carefully as God speaks to you through the mystery of his Word. Like Samuel, you should say, “Speak, [Lord,] for your servant is listening” (1 Samuel 3:10, emphasis added). One of the most amazing aspects of Scripture is that it is alive and active, not dead and dull. Indeed, God still speaks today through the mystery of his Word. The Holy Spirit illumines our minds so that we may understand what he has freely given us (1 Corinthians 2:12). As Jesus so beautifully put it, “My sheep listen to my voice; I know them, and they follow me” (John 10:27, emphasis added).

Study: In examining Scripture, it is typically best to stick with one good Bible translation. This not only provides consistency but facilitates the process of Scripture memorization. In studying, however, it is helpful to use a number of good translations. To further your study of Scripture, it is necessary to have access to study tools. The toolbox of serious Scripture students should include a concordance, a commentary, and a Bible dictionary. You also might consider obtaining some of the resources suggested in The Bible Answer Book. Jesus said, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty” (John 6:35). May the acronym M-E-A-L-S daily remind you to nourish yourself by partaking of the Bread of life.

Adapted from Christianity in Crisis

“Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”
Philippians 4:8-9

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How can I develop an eternal perspective?

Christian Research Institute — Tue, 20 Dec 2011 05:30:00 +0000

If we are looking for the personification of an eternal perspective, we need look no further than our Lord and Savior Jesus Christ. He immersed himself in Scripture, sacrificed himself for the needs of others, and treasured fellowship with his heavenly Father. Like the Master, we are called to elevate our gaze from earthly vanities to eternal verities.

First, we develop an eternal perspective by saturating ourselves with Scripture. Jesus modeled daily devotion to the Word of God. In the ultimate spiritual battle, Jesus took up the sword of the Spirit, which is the Word of God. He had mined, memorized, and meditated on Scripture. Thus, when the slanderer sought to tempt the Savior to turn stones into bread, Jesus was prepared. “It is written,” he said, “‘man does not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4).

Furthermore, we begin to view this world withan eye toward eternity by focusing on the needs of others. As our Master sacrificed himself for the sins of the world, we must learn to live selflessly rather than selfishly. At the Judgment those who fed the hungry, gave drink to the thirsty, clothed the naked, cared for the sick, and visited those in prison will be rewarded as if they had done these things for the Lord himself (Matthew 25:31-40).

Finally, we develop an eternal perspective by saturating ourselves with Scripture, by focusing on the needs of others, and by withdrawing from the invasive sounds of this world so that we can hear the Dr. Luke tells us that “Jesus often withdrew to lonely places and prayed” (Luke 5:16). Unlike the religious leaders of his day he did not pray to be seen by men. He prayed because he treasured fellowship with his Father. If you too wish to develop the kind of perspective that leads to abundant living both now and for all eternity, “go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:6).

For further study see, Dallas Willard, The Divine Conspiracy (San Francisco: Harper San Francisco, 1998); see also Hank Hanegraaff, The Prayer of Jesus (Nashville: Word Publishing, 2001) and Resurrection (Nashville: Word Publishing, 2000).

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Matthew 6:19-21

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What does it mean to interpret the Bible literally?

Christian Research Institute — Tue, 20 Dec 2011 04:53:00 +0000

For more than a decade popular TV personality Bill Maher has made a cottage industry out of ridiculing Christianity. Maher has gone so far as to dogmatically pontificate that the Bible was “written in parables. It’s the idiots today who take it literally.” Even a cursory reading reveals that Scripture is a treasury replete with a wide variety of literary styles ranging from poetry, proverbs, and psalms to historical narratives, didactic epistles, and apocalyptic revelations. To dogmatically assert that the Bible was written in parables and that those who read it literally must be “idiots” is at best an idiosyncratic form of fundamentalism and at worst a serious misunderstanding of the literal principle of biblical interpretation. In order to read the Bible for all its worth, it is crucial that we interpret it just as we would other forms of communication-in its most obvious and natural sense. As such, we must read it as literature, paying close attention to form, figurative language, and fantasy imagery.

First, in order to interpret the Bible literally we must pay special attention to what is known as form or genre. In other words, to interpret the Bible as literature, it is crucial to consider the kind of literature we are interpreting. Just as a legal brief differs in form from a prophetic oracle, so too there is a difference in genre between Leviticus and Revelation. This is particularly important when considering writings that are difficult to categorize, such as Genesis, which is largely a historical narrative interlaced with symbolism and repetitive poetic structure. If Genesis were reduced to an allegory conveying merely abstract ideas about temptation, sin, and redemption devoid of any correlation with actual events in history, the very foundation of Christianity would be destroyed. If the historical Adam and Eve did not eat the forbidden fruit and descend into a life of habitual sin resulting in death, there is no need for redemption. On the other hand, if we consider Satan to be a slithering snake, we would not only misunderstand the nature of fallen angels but we might also suppose that Jesus triumphed over the work of the devil by stepping on the head of a serpent (Genesis 3:15) rather than through his passion on the cross (Colossians 2:15). A literalistic method of interpretation often does as much violence to the text as does a spiritualized interpretation that empties the text of objective meaning. A “literal-at-all-costs” method of interpretation is particularly troublesome when it comes to books of the Bible in which visionary imagery is the governing genre. For example, in Revelation the apostle John sees an apocalyptic vision in which an angel swinging a sharp sickle gathers grapes into “the great winepress of the wrath of God.” The blood flowing out of the winepress rises as high as “the horse bridles, by the space of a thousand and six hundred furlongs” (Revelation 14:19-20). Interpreting apocalyptic imagery in a woodenly literal sense inevitably leads to absurdity.

Furthermore, it is crucial to recognize that Scripture-particularly apocalyptic portions of Scripture-is replete with figurative language. Such language differs from literal language, in which words mean exactly what they say. Figurative language requires readers to use their imagination in order to comprehend what the author is driving at. Such imaginative leaps are the rule rather than the exception in that virtually every genre of literature contains metaphorical language. In point of fact, we might well say that figurative language is the principal means by which God communicates spiritual realities to his children. In other words, God communicates spiritual realities through means of earthly, empirically perceptible events, persons, or objects-what might best be described as living metaphors. A metaphor is an implied comparison that identifies a word or phrase with something that it does not literally represent. Far from minimizing biblical truth, metaphors serve as magnifying glasses that identify truth we might otherwise miss. This identification creates a meaning that lies beyond a woodenly literal interpretation and thus requires an imaginative leap in order to grasp what is meant. For example, when Jesus said, “I am the bread of life” (John 6:48), he obviously was not saying that he was literally the “staff of life” (i.e., physical bread). Rather he was metaphorically communicating that he is the “stuff of life” (i.e., the essence of true life). Biblical metaphors are never to be regarded as vacuous occasions for subjective flights of fantasy. On the contrary, biblical metaphors are always objectively meaningful, authoritative, and true. Hyperbole is another figure of speech particularly prevalent in prophetic passages. In essence hyperbole employs exaggeration for effect or emphasis. If you step onto a scale and exclaim, “O my goodness, I weigh a ton” you are obviously not intending to say that you literally weigh two thousand pounds.

Similarly, when an NBA commentator looks up at the clock, sees a minute left and says, “There’s a world of time left in this game” he is using hyperbole to communicate that in the NBA a lot can happen in sixty seconds. While hyperbole is commonly used in our culture, it is ubiquitous in the Bible. This is particularly true of prophetic passages. The prophet Isaiah used hyperbolic language when he predicted judgment on Babylon: “See, the day of the Lord is coming-a cruel day, with wrath and fierce anger-to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light” (Isaiah 13:9-10, emphasis added). To those unfamiliar with biblical language these words may well be taken to mean that the end of the world was at hand. In reality, Isaiah was prophesying that the Medes were about to put an end to the glories of the Babylonian empire.

In evidence one need only read the preceding verses which are packed with prophetic hyperbole: “Wail for the day of the Lord is near; it will come like destruction from the Almighty. Because of this, all hands will go limp, every man’s heart will melt. Terror will seize them, pain and anguish will grip them; they will writhe like a woman in labor. They will look aghast at each other, their faces aflame” (vv. 6-8, emphasis added). Even the most pedantic literalist intuitively recognizes that Isaiah is not literally intending to infer that all hands will literally go limp and that every heart will literally melt. Nor is he literalistically predicting that every Babylonian face will be on fire any more than John is using wooden literalism to prophesy that the two witnesses in Revelation will literally emit flames of fire from their mouths (Revelation 11:5).

Finally, it is crucial to correctly interpret fantasy imagery in apocalyptic passages-such as an enormous red dragon with seven heads and ten horns (Revelation 12:3); locusts with human faces, women’s hair, and lions’ teeth (9:7); and a beast that resembled a leopard, but with feet like a bear and a mouth like a lion (13:2). What is distinct about such fantasy images is that they do not correspond to anything in the real world. But while fantasy images are unreal, they provide a realistic means by which to ponder reality. Fantasy imagery, of course, is fraught with danger. That danger, however, lies not in its use but in its abuse. In Revelation 12 the apostle John describes “an enormous red dragon with seven heads and ten horns and seven crowns on his heads. His tail swept a third of the stars out of the sky and flung them to the earth” (vv. 3-4). Many Christians abuse such imagery by interpreting it in a woodenly literalistic fashion, thus missing the point of the passage. Not only would a single star-let alone a third of the stars-obliterate earth, but dragons are the stuff of mythology not theology. Thus, the danger does not lie in the use of fantasy imagery but in uncritically impregnating these images with unbiblical notions. While the Scriptures must indeed be read as literature, you and I must ever be mindful that the Bible is also far more than literature. Instead, the Scriptures are uniquely inspired by the Spirit. As Peter put it, “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Spirit” (2 Peter 1:20-21). We must therefore fervently pray that the Spirit, who inspired the Scriptures, illumines our minds to what is in the text.

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville: W Publishing Group, 2007).

“Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.”
2 Timothy 2:15

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How should Christians think about global warming?

Christian Research Institute — Wed, 07 Dec 2011 04:20:00 +0000

Global warming is hot…hot…hot! This morning I opened USA Today and encountered a full-page ad that begins as follows: “Rising temperatures. Disastrous droughts. Melting glaciers and polar ice sheets. Polar bears headed to extinction. The climate crisis isn’t on the way. It’s here.” CNN founder Ted Turner is similarly pessimistic: “We will be eight degrees hotter in 30 to 40 years and basically none of the crops will grow.” As a result, says Turner, “most of the people will have died and the rest of us will be cannibals.” Former Vice President Al Gore is equally emphatic. In his view, global warming is the single greatest threat facing our planet. Ellen Goodman of the Boston Globe puts global warming deniers on par with holocaust deniers. And prominent Baptist pastor Oliver “Buzz” Thomas has gone so far as to castigate spiritual leaders for failing to urge followers to have smaller families in light of this global catastrophe. Says Thomas, “We must stop having so many children. Clergy should consider voicing the difficult truth that having more than two children during such a time is selfish. Dare we say sinful?” As global warming rhetoric continues to boil over, what is a Christian to do?

First, as Dr. Jay Richards, who holds a PhD in philosophy and theology, points out, we should learn to ask the right questions and to ask them in the right order. Our initial question should be: Is global warming a reality? The answer is a qualified, yes. If we appropriate accurate averages over a hundred and fifty years and carefully consider current satellite data, it appears likely that we are experiencing a slight warming trend. We must, however, exercise extreme caution in the extrapolation of trends. It is instructive to note that the first Earth Day (April 22nd, 1970) was observed amid the specter of a looming ice age. Indeed, four years later Time pontificated that the “tell-tale signs” of an ice age were evident “everywhere.” The second question is this: If the globe is warming, are humans a significant factor? According to Dr. William M. Gray, a PhD in the geophysical sciences and a pioneer in the science of forecasting hurricanes, “The human impact on the atmosphere is simply too small to have a major effect on global temperatures.” And Gray is not alone. A quick Google search is sufficient to demonstrate that global warming is far from settled science. Third we should ask: Is global warming necessarily bad? In response, Dr. Richards notes that a thousand years ago during a medieval warming period European agriculture experienced an increase in productivity. Moreover, more deaths result from cold winters than hot summers. While common sense might lead us to conclude that a warming trend is far less dangerous than a new ice age, reality is there hasn’t been sufficient study to be sure. One thing is certain, however: sensationalism, sophistry, and sloppy journalism have done little to advance the ball. One need only think back a few years to Al Gore’s dire warnings of global catastrophe as a result of the Millennium Bug. And Gore does not stand alone. Media, magazines, and ministers collectively rode the Millennium Bug hard. Indeed, when my primary research project-published as The Millennium Bug Debugged-revealed that Y2K would not even be a top-ten news story in the year 2000, I became the object of controversy and contempt. One well-known Christian broadcaster went as far as to suggest that I would have the blood of millions on my hands for causing complacency within the body of Christ. Truth is, the real danger is in the ready-fire-aim syndrome.

Furthermore, as Christians we should carefully consider the cost of having our eyes on the wrong ball. If we participate in promoting political policies involving trillions of dollars, there should be convincing evidence that global warming is, as Gore contends, the most pressing problem facing the planet. As Richards points out, the Kyoto Protocol (a legally binding agreement under which industrialized countries would reduce their collective emissions of greenhouse gases by 5.2% compared to 1990) would cost the global economy tens of trillions of dollars. By comparison, providing clean water for areas of the world that currently have contaminated water could be accomplished for around 200 billion. It is a genuine tragedy that while Christian leaders were hyping Y2K in America, millions of God’s children were dying from malaria in Africa. And malaria is but one of the prevalent planetary problems. A whole range of issues from toxic waste to the war on terrorism could be addressed for a fraction of the cost. Point is: we dare not be wrong this time around!

Finally, what is incontrovertible is that Christians are called to be caretakers or stewards of God’s creation. As such, not only are we called to carry out the Great Commission, but we are commissioned to carry out the cultural mandate. In the words of cultural apologist Nancy Pearcey, we are to “develop the social world: build families, churches, schools, cities, governments, laws” as well as “plant crops, build bridges, design computers, compose music.” In other words, as crowning jewels of God’s creation we are to care for the created order. The tragedy is that those who approach catastrophic human-induced global warming with a healthy dose of skepticism are routinely castigated as environmental enemies. Moral judgments are meted out with breathless abandon on everything from the size of one’s family to the size of one’s family car. The aforementioned Baptist preacher, Buzz Thomas, goes so far as to judge those who have more than two children as “selfish” and “sinful.” In like fashion, leaders of the Evangelical Environmental Network have taken it upon themselves to posit that Jesus wouldn’t drive an SUV. They seem blithely unaware that their idiosyncratic fundamentalism often flies in the face of the facts. As should be obvious, there are myriad factors to be considered with respect to family size. Whether one has two or twelve children is less important than whether those children grow up to be selfless producers as opposed to merely selfish consumers. Likewise, fuel savings do not necessarily dwarf such factors as family size or family safety. As Richards has well said, “Fuel economy doesn’t trump the other factors, especially since some cars (such as hybrids) have better than average fuel economy, but require more energy both to construct and to recycle than do other, less fuel efficient cars. So an outside observer is in no position to make a moral judgment just by observing that you drive an SUV.”

In an age in which Christians are all too often characterized as “poor, undereducated, and easily led,” we should avoid lending credence to the stereotype. Instead we should commit ourselves to care for Christ’s creation with tender hearts as well as with tenacious minds.

For further study, see the Bible Answer Man broadcast with guest Jay Richards, March 18 and 19, 2008, audio CDs; available through the Christian Research Institute at www.equip.org.

“God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.’”
Genesis 1:28

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Can human cloning be harmonized with a Christian worldview?

Christian Research Institute — Wed, 07 Dec 2011 04:07:00 +0000

As has been well said, “The only thing necessary for evil to triumph is for good men to do nothing.” The stark reality of this sentiment was borne out in 1973 when Christians quietly passed by a major battle in the war against abortion. Two and a half decades later, the far-reaching impact of that loss is being felt in a raging debate over human cloning. While Pandora’s box is already open, Christians must do all that is permissible to prevent a human clone from emerging.

First, the issues concerning cloning and abortion are inextricably woven together. In other words, the prevailing logic that permits a woman to terminate the life of a child in the womb may well equally apply to cloning. For example, if defects were detected in developing clones, abortion might well be the solution of choice.

Furthermore, producing a human clone would of necessity require experimentation on hundreds if not thousands of live human embryos. Thus, the entire process would be the moral equivalent of human experiments carried out by Nazi scientists under Adolf Hitler.

Finally, it should be noted that cloning has serious implications regarding what constitutes a family. While children are the result of spousal reproduction, clones are essentially the result of scientific replication. Which raises the question: Who owns the clone? It is terrifying to think that the first human clone might well be owned and operated by the very scientists who conduct such ghastly experiments.

For further study, see Hank Hanegraaff, The F.A.C.E. That Demonstrates the Farce of Evolution (Nashville: Word Publishing, 1998), Appendix E “Human Cloning” and also Appendix D “Annihilating Abortion Arguments”; see also The Center for Bioethics and Human Dignity, 2065 Half Day Road, Bannockburn, IL 60015, www.cbhd.org.

Job 33:4:
“The Spirit of God has made me; the breath of the Almighty gives me life.”

Should Christians support a ban on embryonic stem cell research?

Christian Research Institute — Wed, 07 Dec 2011 04:03:00 +0000

In 2004 the cash-strapped state of California passed Proposition 71, allocating three billion dollars to finance the cloning of human embryos and their subsequent destruction through embryonic stem cell research. Support for this proposition was largely influenced by celebrities such as Brad Pitt, Nancy Reagan, and the late Christopher Reeve who reiterated the biotech industry’s promise that embryonic stem cell research will lead to cures for debilitating diseases and spinal cord injuries. Other celebrities such as Mel Gibson and Joni Eareckson Tada, herself a paraplegic, rightly responded that all who are concerned for the sanctity of human life must support a complete ban on the use of this technology.

First, while an embryo does not have a fully developed personality, it does have full personhood from the moment of conception. You did not come from an adolescent; you once were an adolescent. Likewise, you did not come from an embryo; you once were an embryo. All human beings are created in the image of God and endowed with the right to life, regardless of size, location, or level of dependency. Make no mistake about it, extracting stem cells from an embryo kills the embryo.

Furthermore, while we should sympathize with those who suffer from debilitating diseases and injuries, cures and therapies must be sought within appropriate moral boundaries. Killing human embryos in the search for cures is tantamount to subjecting one class of people to harmful experimentation for the sake of another. To do so violates the biblical injunction against murdering humans made in the image of God (Genesis 1:26-27; Genesis 9:5-6), as well as the Nuremberg Code compiled by the tribunal responsible for judging the Nazis after World War II.

Finally, in light of the promising results of adult stem cell research, state funding for the destruction of embryos is not only morally repugnant but fiscally irresponsible. Stem cells extracted from non-embryonic sources such as bone marrow, blood, brain cells, and baby teeth are similar to embryonic stem cells in their ability to grow into multiple types of tissues. While embryonic stem cells used in research have demonstrated a tendency to grow into tumors, adult stem cells have already shown success in human trials for treatment of multiple sclerosis, sickle cell anemia, stroke, Parkinson’s disease, and more. The frightening conclusion is that the fervor over embryonic stem cell research is more a pretext for human cloning than a context for responsible medical progress.

For further study, see Charles W. Colson and Nigel M. de S. Cameron, Human Dignity in the Biotech Century: A Christian Vision for Public Policy (Downers Grove, Ill.: InterVarsity Press, 2004).

Proverbs 24:11-12:
“Rescue those being led away to death; hold back those staggering toward slaughter.
If you say, ‘But we knew nothing about this,’ does not he who weighs the heart perceive it?
Does not he who guards your life know it?
Will he not repay each person according to what he has done?”

Should abortions be permitted in the case of rape or incest?

Christian Research Institute — Wed, 07 Dec 2011 03:57:00 +0000

When the subject of abortion comes up, rape and incest are often used as an emotional appeal designed to deflect serious consideration of the pro-life position: “How can anyone deny a hurting woman safe medical care and freedom from the terror of rape or incest by forcing her to maintain a pregnancy resulting from the cruel and criminal invasion of her body?” The emotion of the argument often precludes serious examination of its merits.

First, it is important to note that the incidence of pregnancy as a result of rape is rare, with studies estimating that approximately 1 percent to 4.7 percent of rapes result in pregnancy. Thus lobbying for abortion on the basis of rape and incest is like lobbying for the removal of red lights because you might have to run one in order to rescue someone who is about to commit suicide. Even if we had legislation restricting abortion for all reasons other than rape or incest, we would save the vast majority of the 1.8 million preborn babies who die annually in the United States through abortion.

Furthermore, one does not obviate the real pain of rape or incest by compounding it with the murder of an innocent preborn child. Two wrongs do not make a right. The very thing that makes rape evil also makes abortion evil. In both cases, an innocent human being is brutally dehumanized.

In both cases, an innocent human being is brutally dehumanized. Finally, the real question is whether abortion is the murder of an innocent human being. If so, abortion should be avoided at all costs. In an age of scientific enlightenment we now know that the embryo even at its earliest stages fulfills the criteria needed to establish the existence of biological life (including metabolism, development, the ability to react to stimuli, and cell reproduction); that a zygote is a living human being as demonstrated by its distinct genetic code; and that human personhood does not depend on size, location, or level of dependence. Thus, abortion should be avoided even in cases of rape and incest.

For further study, see Hank Hanegraaff, “Annihilating Abortion Arguments,” available through the Christian Research Institute (CRI) at www.equip.org.

Proverbs 17:15:
“Acquitting the guilty and condemning the innocent-the LORD detests them both.”

What is abortion?

Christian Research Institute — Wed, 07 Dec 2011 03:53:00 +0000

Those who continue to fight legislation restricting abortion are in reality not “pro-choice.” Rather, they are singularly “pro-murder.” While rhetoric has served to camouflage the carnage of abortion, it remains the painful killing of an innocent human being.

First, abortion is painful in that the methods employed to kill a preborn child involve burning, smothering, dismembering, and crushing. And such procedures are executed on live babies who have not been specifically anesthetized.

Furthermore, abortion involves killing. The zygote, which fulfills the criteria needed to establish the existence of biological life (metabolism, development, the ability to react to stimuli, and cell reproduction), is indeed terminated. In Woman and the New Race, Planned Parenthood founder Margaret Sanger tacitly acknowledged this point when she wrote: “The most merciful thing a large family can do for one of its infant members is to kill it.”

Finally, abortion kills innocent human beings. The child that is terminated is the product of human parents and has a totally distinct human genetic code. Although the emerging embryo does not have a fully developed personality, it does have complete personhood from the moment of conception. Thus, far from deserving capital punishment, these innocent humans deserve care and protection. Thankfully, in God’s economy there is hope for those who have experienced the ravages of abortion. Not only can they receive God’s forgiveness in the here and now, but they can yet look forward to the ecstasy of reuniting with their unborn loved ones in eternity.

For further study, see Francis J. Beckwith, Politically Correct Death: Answering the Arguments for Abortion Rights (Grand Rapids: Baker Books, 1993).

Psalm 139:13-16:
“For you created my inmost being; you knit me together in my mother’s womb.
I praise you because I am fearfully and wonderfully made; your works are wonderful,
I know that full well.
My frame was not hidden from you when I was made in the secret place.
When I was woven together in the depths of the earth, your eyes saw my unformed body.”

Should Christians use in vitro fertilization?

Christian Research Institute — Wed, 07 Dec 2011 03:37:00 +0000

In vitro-literally “in glass”-fertilization (IVF) is an increasingly popular form of reproductive technology that should raise significant moral concerns in the hearts and minds of believers.

First, there are major moral concerns associated with using biotechnology in place of the natural means for procreation. The fertilization of an egg in a glass dish can lead to viewing children as products to be made (and disposed of) rather than gifts from God. Indeed, IVF is already being used in the production and genetic selection of “designer babies.” It is imperative that we guard against subtle shifts in thinking that ultimately lead to the erosion of our Christian worldview.

Furthermore, the introduction of third parties through sperm or egg donation or through surrogate motherhood is inconsistent with the biblical pattern of continuity between procreation and parenthood (Genesis 1:28; 2:24). Accordingly, if IVF is used at all, the sperm and the egg must come from the husband and wife committed to raising the child. The potentially disastrous consequences of third-party involvement are clearly demonstrated in the lives of Abram, Sarai, and Hagar (Genesis 16).

Finally, because it is an established scientific fact that human life begins at conception (an embryo has a distinct human genetic code and exhibits metabolism, development, the ability to react to stimuli, and cell reproduction), discarding embryos or destroying them through experimentation is the moral equivalent of killing innocent human beings. Freezing embryos is likewise morally objectionable. Thus, if IVF is used, no more eggs should be fertilized than the couple is willing to give a reasonable chance at full-term life.

For further study, see Joni Eareckson Tada and Nigel M. de S. Cameron, How to be a Christian in a Brave New World (Grand Rapids: Zondervan, 2006).

Psalm 139:13-14:
“For you created my inmost being; you knit me together in my mother’s womb.
I praise you because I am fearfully and wonderfully made;
your works are wonderful, I know that full well.”

Should Christians use birth control?

Christian Research Institute — Wed, 07 Dec 2011 03:33:00 +0000

In light of recent advances in biotechnology it is crucial to consider the issue of birth control through the lens of a biblical worldview.

First, while there is much debate among Christians on the question of whether birth control is appropriate in any form, there is no question that birth control methods designed to destroy or prevent the implantation of a fertilized egg (i.e., embryo) should be avoided at all costs. From the moment of conception, an embryo is a living, growing person made in the image in God (Genesis 1:26-27; 9:6; Exodus 20:13). Thus, the “abortion pill” (RU486) must never be used! Similarly, the “morning after pill” and oral contraceptives (i.e., the birth control pill), must not be used because they are not only designed to prevent fertilization but also to prevent uterine implantation if fertilization should occur.

Furthermore, the necessary openness to children that accompanies the sexual union serves to protect against the abuse of sex for mere self-gratification. When birth control methods are employed out of a selfish unwillingness to have children, sex can quickly degenerate into nothing more than what Oxford’s Oliver O’Donovan has aptly described as “a profound form of play.”

Finally, it is imperative that children be viewed as a blessing from above rather than a burden or blight. While birth control may be used for reasons of health or financial stewardship, birth control should never be employed out of purely selfish motives. If we consider a Cadillac more valuable than a child, our priorities are seriously skewed. Such an attitude towards the miracle of life and the blessings of parenthood pains our Father in heaven.

For further study, see Randy Alcorn, Does the Birth Control Pill Cause Abortion? 7th ed. (Gresham, Ore.: Eternal Perspective Ministries, 1997).

Matthew 19:13-15
“Then little children were brought to Jesus
for him to place his hands on them and pray for them.
But the disciples rebuked those who brought them.
Jesus said, ‘Let the little children come to me, and do not hinder them,
for the kingdom of heaven belongs to such as these.’”

Does homosexuality demonstrate that the Bible is antiquated and irrelevant?

Christian Research Institute — Tue, 06 Dec 2011 22:14:00 +0000

A popular sentiment today is that the Bible is increasingly irrelevant in a modern age of scientific enlightenment. Thus, when the Scripture’s condemnation of homosexuality is referenced, it is not uncommon to see expressions of polite exasperation etched on the faces of the masses. After all, the Bible not only condemns homosexuality but also clearly teaches that Sabbath breakers must be put to death (Exodus 35:2).

First, it should be noted that while Sabbath-breaking had serious ramifications within ancient Israel, it is not a precedent for executing people today. Not only are we no longer under the civil and ceremonial laws of a Jewish theocratic form of government, but as the apostle Paul explains, the symbolism of the law has been fulfilled in Christ (Galatians 3:13-14). In his letter to the Colossian Christians, Paul underscores the Christian’s freedom from adherence to Sabbath laws by pointing out that “these are a shadow of the things that were to come; the reality, however, is found in Christ” (Colossians 2:17). Thus, there is an obvious difference between enduring moral principles regarding homosexuality and temporary civil and ceremonial laws relegated to a particular historical context.

Furthermore, we would do well to recognize that the God of the Bible does not condemn homosexuality in an arbitrary and capricious fashion. Rather he carefully defines the borders of human sexuality so that our joy may be complete. It does not require an advanced degree in physiology to appreciate the fact that the human body is not designed for homosexual relationships. Spurious slogans and sound bites do not change the scientific reality that homosexual relationships are devastating not only from a psychological but also from a physiological perspective.

Finally, far from being irrelevant and antiquated, the Bible’s warnings regarding homosexuality are eerily relevant and up to date. The book of Romans aptly describes both the perversion and the penalty: “Their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion“(Romans 1:26-27, emphasis added). It would be difficult to miss the relationship between Paul’s words and the current health-care holocaust. More people already have died worldwide from AIDS than the United States of America has lost in all its wars combined. This is but the tip of an insidious iceberg. The homosexual lifestyle causes a host of complications including hemorrhoids, prostate damage, and infectious fissures. And even that merely scratches the surface. Nonviral infections transmitted through homosexual activity include gonorrhea, chlamydia, and syphilis. Viral infections involve condylomata, herpes, and hepatitis A and B.

While there are attendant moral and medical problems with sexual promiscuity in general, it would be homophobic in the extreme to obscure the scientific realities concerning homosexuality. It is a hate crime of unparalleled proportions to attempt to keep a whole segment of the population in the dark concerning such issues. Thus, far from demonstrating that the Bible is out of step with the times, its warnings regarding homosexuality demonstrate that it is as relevant today as it was in the beginning.

For further study, see Joe Dallas, A Strong Delusion: Confronting the “Gay Christian” Movement (Eugene, Ore.: Harvest House Publishers, 1996). See also Hank Hanegraaff, “President Bartlett’s Fallacious Diatribe,” available at www.equip.org.

“Even their women exchanged natural relations for unnatural ones.
In the same way the men also abandoned natural relations with women
and were inflamed with lust for one another.
Men committed indecent acts with other men,
and received in themselves the due penalty for their perversion.”
Romans 1:26-27

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What’s the problem with pornography?

Christian Research Institute — Tue, 06 Dec 2011 19:49:00 +0000

Sexually explicit images are as near as the click of a mouse. Consequently, pornography has become pandemic. As Joe Dallas has aptly noted, pornography is not only an enslaving addiction and a violation of marriage vows, but a precursor to increasingly dangerous and degrading sexual practices.

First, pornography is an addictive behavior that enslaves the mind and conditions users to view others as mere objects of self-gratification. As such, our Lord warns us to guard our gaze: “The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!” (Matthew 6:22-23).

Furthermore, pornography breaks the sacred bond of marriage and, as such, tears apart the very fabric of society. Moreover, when pornographic images are used to satisfy sexual desire, a marriage partner is defrauded. In the Sermon on the Mount, Jesus rendered lustful visual encounters the moral equivalent of extramarital sexual relations (Matthew 5:28).

Finally, just as marijuana is a precursor to experimenting with ever more dangerous substances, so pornography often leads to increasingly degrading sexual behaviors. Says James: “Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death” (James 1:14-15).

Thankfully, even the strongest addiction to pornography can be overcome by taking practical steps to remove the temptation, by establishing an accountability structure, and by putting on the full armor of God (Ephesians 6:10-20). The covering described in Scripture as the full armor of God is an impenetrable barrier against which the fiery darts of the evil one are impotent. When we are clothed in the covering, we are invincible. When we are not, we are but pawns in the devil’s malevolent schemes.

For further study, see Joe Dallas, “Darkening Our Minds: The Problem of Pornography among Christians,” Christian Research Journal 27, 3 (2004): 12-21.

1 Corinthians 10:13:
“No temptation has seized you except what is common to man.
And God is faithful; he will not let you be tempted beyond what you can bear.
But when you are tempted, He will also provide a way out so that you can stand up under it.”

How do biblical ethics apply to hermaphrodites?

Christian Research Institute — Tue, 06 Dec 2011 19:43:00 +0000

The term “hermaphrodite” is derived from conjoining the name of the Greek god Hermes with the Greek goddess Aphrodite. Today, hermaphroditism is appropriately referred to as “intersex” or as a “disorder of sex development” (DSD). Regardless of the term used, confusion reigns on how to respond to this disorder.

First, intersex refers to the rare condition of individuals who are born with both male and female reproductive organs and sex glands, and in even rarer cases both XX and XY chromosomes. The medical treatment for this disorder involves the surgical and hormonal “assignment” of gender, which ideally should be made on the basis of all the relevant factors (e.g., chromosomal, neural, psychological, behavioral, and the like). If there is reasonable certainty that a medical mistake was made in the assignment of gender, it would not be beyond biblical bounds to prayerfully consider reassignment. As with the treatment of any rare disorder, gender assignment is complex and subject to human error; thus, it is crucial to seek the most competent biblical and medical counsel.

Furthermore, being born with genetic, psychological, or hormonal abnormalities is no more license for sexual sin than being born with violent tendencies is license for violence. Thus, if a same-sex attraction develops, celibacy and singleness, as opposed to homosexual licentiousness, is the proper response (cf. 1 Corinthians 7:8). Indeed, anyone suffering from gender confusion should not pursue marriage until the confusion has been biblically resolved. Though this may seem harsh, it is no different than the requirement placed on all believers to die to sin and live for righteousness through the power of Christ with the help of the Holy Spirit (Romans 6).

Finally, it is crucial to recognize that all disorders, diseases, deformities, decay, and death ultimately result from the Fall. While sin, suffering, and sickness are present realities, we have the certain promise that “in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

For further study, see Scott B. Rae, Moral Choices, 2nd ed. (Grand Rapids: Zondervan, 2000).

John 9:1-3:
“As he went along, he saw a man blind from birth.
His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’
‘Neither this man nor his parents sinned,’ said Jesus,
‘but this happened so that the work of God might be displayed in his life.’”

Should Christians be tolerant?

Christian Research Institute — Tue, 06 Dec 2011 19:35:00 +0000

Today tolerance is being redefined to mean that all views are equally valid and all lifestyles equally appropriate. As such, the notion that Jesus is the only way is vilified as the epitome of intolerance. Rather than capitulating to culture, Christians must be equipped to expose the flaws of today’s tolerance, while simultaneously exemplifying true tolerance.

First, to say all views are equally valid sounds tolerant but in reality is a contradiction in terms. If indeed all views are equally valid then the Christian view must be valid. The Christian view, however, holds that not all views are equally valid. Thus, the redefinition of tolerance in our culture is a self-refuting proposition. Moreover, we do not tolerate people with whom we agree; we tolerate people with whom we disagree. If all views were equally valid, there would be no need for tolerance.

Furthermore, today’s redefinition of tolerance leaves no room for objective moral judgments. A modern terrorist could be deemed as virtuous as a Mother Teresa. With no enduring reference point, societal norms are being reduced to mere matters of preference. As such, the moral basis for resolving international disputes and condemning such intuitively evil practices as genocide, oppression of women, and child prostitution is being seriously compromised.

Finally, in light of its philosophically fatal features, Christians must reject today’s tolerance and revive true tolerance. True tolerance entails that, despite our differences, we treat every person we meet with the dignity and respect due them as those created in the image of God. True tolerance does not preclude proclaiming the truth, but it does mandate that we do so with gentleness and with respect (cf. 1 Peter 3:15-16). In a world that is increasingly intolerant of Christianity, Christians must exemplify tolerance without sacrificing truth. Indeed, tolerance when it comes to personal relationships is a virtue, but tolerance when it comes to truth is a travesty.

For further study, see Paul Copan, “True for You, But Not for Me”: Deflating the Slogans That Leave Christians Speechless (Minneapolis: Bethany House Publishers, 1998); see also Josh McDowell and Bob Hostetler, The New Tolerance (Wheaton, IL: Tyndale House Publishers, 1998).

Jude 1:22-23:
“Be merciful to those who doubt; snatch others from the fire and save them;
to others show mercy, mixed with fear–hating even the clothing stained by corrupted flesh.”

Is cremation consistent with the Christian worldview?

Christian Research Institute — Tue, 06 Dec 2011 19:26:00 +0000

Cremation has become an increasingly popular means for disposing of the dead. In fact, by the year 2010, it is estimated that one-third of all Americans will cremate their loved ones. While those who opt for cremation often do so on the basis of emotional, economical, or ecological considerations, there are compelling reasons for Christians to choose burial.

First, Scripture clearly favors burial over cremation. The Old Testament pattern was always burial except in highly unusual circumstances. Likewise, in the New Testament Paul equates baptism with both burial and resurrection (Romans 6:4).

Furthermore, burial symbolizes the promise of resurrection by anticipating the preservation of the body. Cremation, however, better symbolizes the pagan worldview of reincarnation. While resurrectionists look forward to the restoration of the body, reincarnationists look forward to being relieved from their bodies.

Finally, burial highlights the sanctity of the body. In the Christian worldview, the body is significant in that it has numerical identity to the resurrected body. Thus, while God has no problem resurrecting the cremated, cremation does not point to the resurrection of God.

For further study, see Hank Hanegraaff, Resurrection (Nashville: Word Publishing, 2000), chapter 15; and Norman L. Geisler and Douglas E. Potter, “From Ashes to Ashes: Is Burial the Only Christian Option?” Available from CRI at www.equip.org.

Romans 6:4:
“We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Was Revelation written before or after the destruction of the temple in AD 70?

Christian Research Institute — Wed, 13 Apr 2011 14:11:00 +0000

Just as it is common to describe Patmos as a barren Alcatraz, misidentify the great prostitute as the Roman Catholic Church, or identify the 144,000 as exclusively Jewish male virgins, so too it is common to contend that Revelation was written long after the destruction of the temple in AD 70. Thus, according to modern-day prophecy pundits, Revelation describes events that will likely take place in the twenty-first century rather than the first century.

First, if the apostle John were indeed writing in AD 95—long after the destruction of the temple— it seems incredible that he would make no mention whatsoever of the most apocalyptic event in Jewish history—the demolition of Jerusalem and the destruction of the temple at the hands of Titus. Imagine writing a history of New York today and making no mention of the destruction of the twin towers of the World Trade Center at the hands of terrorists on September 11, 2001. Or, more directly, imagine writing a thesis on the future of terrorism in America and failing to mention the Manhattan Massacre. Consider another parallel. Imagine that you are reading a history concerning Jewish struggles in Nazi Germany and find no mention whatsoever of the Holocaust. Would it not be reasonable to suppose that this history was written prior to the outbreak of World War II? The answer is self-evident. Just as it stretches credulity to suggest that a history of the Jews in Germany would be written in the aftermath of World War II and yet make no mention of the Holocaust, so too it is unreasonable to think that Revelation was written twenty-five years after the destruction of Jerusalem and yet makes no mention of the most apocalyptic event in Jewish history.

Furthermore, those who hold that the book of Revelation was written long after the destruction of the temple in AD 70 face an even more formidable obstacle! Consider one of the most amazing prophecies in all of Scripture. Jesus is leaving the temple when his disciples call his attention to its buildings. As they gaze upon its massive stones and magnificent buildings, Jesus utters the unthinkable: “I tell you the truth, not one stone here will be left on another; every one will be thrown down” (Matthew 24:2; Mark 13:2; Luke 21:6). One generation later this prophecy, no doubt still emblazoned on the tablet of their consciousness, became a vivid and horrifying reality. As noted by Josephus, the temple was doomed August 30, AD 70, “the very day on which the former temple had been destroyed by the king of Babylon.” As incredible as Christ’s prophecy and its fulfillment one generation later are, it is equally incredible to suppose that the apostle John would make no mention of it. As the student of Scripture well knows, New Testament writers were quick to highlight fulfilled prophecy. The phrase “This was to fulfill what was spoken of by the prophet” permeates the pages of Scripture. Thus, it is inconceivable that Jesus would make an apocalyptic prophecy concerning the destruction of Jerusalem and the Jewish temple and that John would fail to mention that the prophecy was fulfilled one generation later just as Jesus had predicted it.
Finally, let me highlight an additional piece of internal evidence that should give pause to those who are overly dogmatic about the late-dating of Revelation. In Revelation 11 John says, “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months’” (vv. 1–2). In context, Jesus has sent his angel “to show his servants what must soon take place.” Thus, the prophecy concerns a future event, not one that took place twenty-five years earlier.

In summary, among the reasons we can be certain that the book of Revelation was not written twenty-five years after the destruction of Jerusalem, three tower above the rest. First, just as it is unreasonable to suppose that someone writing a history of the World Trade Center in the aftermath of September 11, 2001, would fail to mention the destruction of the twin towers, so too it stretches credulity to suggest that Revelation was written in the aftermath of the devastation of Jerusalem and the Jewish temple and yet makes no mention of this apocalypse. Additionally, if John is writing in AD 95, it is incredible to suppose he would not mention the fulfillment of Christ’s most improbable and apocalyptic vision. Finally, New Testament documents—including the book of Revelation— speak of Jerusalem and the Jewish temple intact at the time they were written. If Revelation was written before AD 70, it is reasonable to assume that the vision given to John was meant to reveal the apocalyptic events surrounding the destruction of Jerusalem—events that were still in John’s future but are in our past. This, of course, does not presuppose that all the prophecies in Revelation have already been fulfilled. Just as thoughtful Christians should distance themselves from the fully futurist fallacy, they should disavow a predominantly preterist (i.e., past) perspective.

For further study, see Hank Hanegraaff, The Apocalypse Code: Find Out What the Bible Really Says about the End Times and Why It Matters Today (Nashville:Thomas Nelson,2007).

Revelation 1:1–3
“The revelation of Jesus Christ, which God gave him
to show his servants what must soon take place.
He made it known by sending his angel to his servant
John, who testifies to everything he saw—that is,
the word of God and the testimony of Jesus Christ.
Blessed is the one who reads the words of this prophecy,
and blessed are those who hear it and take to heart
what is written in it, because the time is near.”

Who wrote Revelation?

Christian Research Institute — Wed, 13 Apr 2011 14:05:00 +0000

In the same way that buildings contain clues that unveil the identity of their architects, so too books contain clues that unveil the identity of their authors. In the case of Revelation, three possibilities have been put forward, but only one fits the design.

First is a notion that can be dismissed rather rapidly, namely, the idea that Revelation was written pseudonymously. Pseudonymity (writing under a false name) was largely practiced by writers who lack authority. Thus, they borrow the names of authentic eyewitnesses to the life and times of Christ to create an air of credibility. In sharp contrast, the book of Revelation provides ample internal evidence that it was written by a Jew intimately acquainted with the historical events and locations he wrote about. Only a handful of extremists today even countenance the possibility that Revelation could have been written pseudonymously.

Furthermore, it is commonly argued that Revelation was written by a shadowy figure named John the Elder. Like pseudonymity, this contention has its feet firmly planted in mid-air. It would be better grounded if there were even a shred of historical certainty that John the Elder existed in the first place. (According to eminent New Testament scholar R. C. H. Lenski, the reason the “Elder theory” caught on in the first place is not historical evidence but distaste for chiliasm—i.e., millenarianism.) It is far more likely that John the Elder is just another way of referring to John the apostle. Indeed, John describes himself as “the Elder,” not to distinguish himself from “the apostle,” but to emphasize his authority and seniority. In short, there is scant evidence that a distinct John the Elder even existed and there is sufficient evidence that John the Elder and John the apostle are one and the same.

Finally, while there is little to commend the notion that a shadowy figure named John the Elder wrote the book of Revelation, there is ample evidence that it was written by John the apostle. The very fact that the author of the apocalypse simply calls himself John is a dead giveaway that he was well known throughout the churches in Asia Minor. Additionally, the fingerprints of John the apostle are all over the apocalypse! One need only open their eyes and ears to apprehend the clues. For example, John, and John alone, identifies Jesus as the Word, or Logos (John 1:1, 14; Revelation 19:13). Likewise, John alone identifies Jesus as the true witness (John 5:31–47; 8:14–18; Revelation 2:13; 3:14), and it is John who most exploits the Mosaic requirement of two witnesses (John 8:12–30; Revelation 11:1–12). Added to this, there is undeniable commonality in the symbolic use of the number seven that transcends its literal meaning. It is also noteworthy that like the gospel of John, Revelation is a literary masterpiece.

Identifying John as the author of the apocalypse goes a long way toward shutting the door to speculations that Revelation was a late first-century— or even a second- or third-century pseudepigraphal gospel like the Gospel of Judas. Moreover, the later the date the less the likelihood that Revelation was written by an apostle or an associate of an apostle as posited by the early Christian church. The conclusion of the matter is this: there is no evidence that Revelation was written pseudonymously or by an imaginary John the Elder. The evidence convincingly points instead to John the apostle as the author of the apocalypse. Just as the architects’ fingerprints are all over our residence, so the apostle’s fingerprints are all over Revelation.

For further study, see Hank Hanegraaff, The Apocalypse Code: Find Out What the Bible Really Says about the End Times…and Why It Matters Today (Nashville:Thomas Nelson,2007).

“I, John, your brother and companion in the suffering
and kingdom and patient endurance that are ours
in Jesus, was on the island of Patmos because
of the word of God and the testimony of Jesus. On the
Lord’s Day I was in the Spirit, and I heard behind
me a loud voice like a trumpet, which said:
‘Write on a scroll what you see and send it to the seven
churches: to Ephesus, Smyrna, Pergamum, Thyatira,
Sardis, Philadelphia and Laodicea.’”
Revelation 1:9–11

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Who or what is the great prostitute of Revelation 17?

Christian Research Institute — Wed, 13 Apr 2011 14:02:00 +0000

What has puzzled me over the years is not the identity of “the great prostitute,” but how so many could mistake her historical identity. On the one hand, hundreds of prophecy experts misidentify the great prostitute as the contemporary Roman Catholic Church. On the other, hundreds of commentators identify the great harlot as ancient (or revived) imperial Rome. The application of the historical principle of biblical interpretation, however, demonstrates that, either way, this is a clear case of mistaken identity.

First, in biblical history only one nation is inextricably linked to the moniker “harlot.” And that nation is Israel! Anyone who has read the Bible even once has flashbacks to the graphic images of apostate Israel when they first encounter the great prostitute of Revelation. From the Pentateuch to the Prophets, the image is repeated endlessly. Verse by verse, the painful picture of a people who prostitute themselves with pagan deities emerges (see, e.g., Jeremiah 2:20–24; 3:2–3; Ezekiel 23:9–20). The prostituted bride had little interest in seeking intimacy with God in his temple. Instead, she craved intimacy with foreign gods on the threshing floors of perverse temples (Hosea 9:1).

Furthermore, the fact that Revelation is a virtual recapitulation of Ezekiel adds credibility to the notion that apostate Israel is the great prostitute depicted in Revelation 17. Nowhere are the parallels more poignant than in Ezekiel 16 and Revelation 17—sequentially linked and memorable. In both Ezekiel and Revelation, the prostitute commits adultery with the kings of the earth; is dressed in splendor; glitters with gold and precious jewels; and is intoxicated with the blood of the righteous. And that is but a glimpse of her unveiling. In Ezekiel, the prostitution of Jerusalem made that of her sisters— Samaria and Sodom—look insignificant by comparison. And in Revelation she is in bed with imperial Rome. In the end, the great prostitute aligns herself with Caesar in piercing Christ and persecuting Christians. The golden cup in her hand is filled with “the blood of prophets and of the saints and of all who have been killed on the earth” (Revelation 18:24). Shrouded in mystery, she was glorious—like “the most beautiful of jewels” (Ezekiel 16:7). Unveiled as apostate Israel, she is grotesque.

Finally, when we consider the fact that the essence of Revelation involves a contrast between the purified bride and a prostituted bride, the identity of apostate Israel as the great prostitute becomes unmistakable. While the prostituted bride bears the mark, “Mystery, Babylon the great, the mother of prostitutes, and of the abominations of the earth” (17:5), the purified bride bears the moniker of the Lord and the Lamb on her forehead. Unlike “the synagogue of Satan” (2:9)—those who claim to be Jews though they are not—she need not fear the judgment about to befall Jerusalem, for she has been sealed by “the Lamb that was slain from the creation of the world” (13:8). In fact, before apostate Israel is judged, true Israel must be sealed. Says John: “[An angel] called out with a loud voice . . . : ‘Do not harm the land or the sea or the trees until we put a seal on the forehead of the servants of our God.’ Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel” (Revelation 7:3–4).

For further study, see Hank Hanegraaff, The Apocalypse Code: Find Out What the Bible Really Says about the End Times…and Why It Matters Today (Nashville:Thomas Nelson,2007).

“I saw a woman sitting on a scarlet beast
that was covered
with blasphemous names and had seven heads and
ten horns. The woman was dressed in purple and scarlet,
and was glittering with gold, precious stones and
pearls. She held a golden cup in her hand, filled with
abominable things and the filth of her adulteries.
This title was written on her forehead:
MYSTERY
BABYLON THE GREAT
THE MOTHER OF PROSTITUTES
AND OF THE ABOMINATIONS
OF THE EARTH.”
Revelation 17:3–5

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Is the mark of the Beast a microchip?

Christian Research Institute — Wed, 13 Apr 2011 13:58:00 +0000

In October 2004 the Food and Drug Administration approved the marketing of a microchip implantable under the skin of humans for medical identification. Paranoid prophecy pundits immediately began touting Verichip technology as the mark of the Beast spoken of in Revelation 13. Contrary to such newspaper eschatology, there is no biblical basis for believing that the mark of the Beast is a silicon microchip.

First, biblically, the mark of the Beast is a parody of the mark of the Lamb. Just as the mark on the foreheads of the 144,000 in Revelation 14 symbolizes identity with the Lamb, so the mark in Revelation 13 symbolizes identity with the Beast. Likewise, when Jesus says that on him who overcomes he will write “the name of my God, and the name of the city of my God . . . I will also write on him my new name” (Revelation 3:12), we intuitively realize he does not have a magic marker in mind.

Furthermore, the forehead and the hands are Old Testament symbols of a person’s beliefs and behavior (cf. Exodus 13:9; Deuteronomy 6:8; 11:18; Ezekiel 9). In other words, what you believe and how you behave mark you as either belonging to God or belonging to Satan. As such, John’s reference to the mark of the Beast in Revelation is securely tethered to Scripture. Conversely, the notion that the mark of the Beast is Sunday worship, a social security card number, or a silicon microchip has no biblical basis whatsoever.

Finally, the mark of the Beast is not something that can be taken inadvertently. It is the intentional denial in thought, word, and deed of the lordship of Jesus Christ. Thus, rather than fearfully avoiding microchip technology, we should with fear and trembling resist the temptation to be conformed to the evil systems of this world. Instead, we must boldly accept the mark of the Lamb by offering our bodies as living sacrifices and by being transformed by the renewing of our minds (Romans 12).

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville:W Publishing Group, 2007).

“This observance will be for you like a sign on your
hand and a reminder on your forehead
that the law of the LORD is to be on your lips.”
Exodus 13:9

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What is the meaning of 666?

Christian Research Institute — Wed, 13 Apr 2011 13:28:00 +0000

What is the meaning of 666?

Multitudes today assume that 666 is a number representing a modern-day beast about to be revealed. Placing the beast in the twenty-first century, however, may well pose insurmountable difficulties. First, John, the author of Revelation, told a first-century audience that with “wisdom” and “insight” they would be able to “calculate the number of the beast, for it is man’s number. His number is 666” (Revelation 13:18). Obviously no amount of wisdom and insight would have enabled a first-century audience to calculate the number of a twenty-first-century beast. It would have been cruel and dangerously misleading for John to suggest to first-century Christians that they could identify the beast if, in fact, the beast was a twenty-first-century individual or institution.

Furthermore, unlike today, transforming names into numbers (gematria) was common in antiquity. For example, in the Lives of the Twelve Caesars Roman historian Suetonius identifies Nero by a numerical designation equal to a nefarious deed. This numerical equality (isopsephism) is encapsulated in the phrase: “Count the numerical values of the letters in Nero’s name, and in ‘murdered his own mother’ and you will find their sum is the same.” In Greek the numerical value of the letters in Nero’s name (Greek: Nevrwn, English transliteration: Neron) totaled 1,005, as did the numbers in the phrase murdered his own mother. This ancient numerical cryptogram reflected the widespread knowledge that Nero had killed his own mother.

Finally, while “Nero” in Greek totaled 1,005, the reader of John’s letter familiar with the Hebrew language could recognize that the Greek spelling of “Nero Caesar” transliterated into Hebrew equals 666. Moreover, the presence in some ancient manuscripts of a variation in which 666 is rendered 616 lends further credence to Nero as the intended referent. The Hebrew transliteration of the Latin spelling of “Nero Caesar” totals 616, just as the Hebrew transliteration of the Greek, which includes an additional letter (Greek: “n”=50, English transliteration: “n”=50), renders 666. Thus, two seemingly unrelated numbers lead you to the same doorstep—that of a beast named Nero Caesar. Twenty-first-century believers, like their first-century counterparts, can be absolutely certain that 666 is the number of Nero’s name and that Nero is the beast who ravaged the bride of Christ in a historical milieu that included three and a half years of persecution. In the end, Peter and Paul themselves were persecuted and put to death at the hands of this Beast. Indeed this was the only epoch in human history in which the Beast could directly assail the foundation of the Christian Church of which Christ himself was the cornerstone.

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville, W Publishing Group, 2007)

“This calls for wisdom. If anyone has insight,
let him calculate the number of the beast, for it is
man’s number. His number is 666.”
Revelation 13:8

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Who is the Antichrist?

Christian Research Institute — Wed, 13 Apr 2011 13:23:00 +0000

For centuries Christians have speculated about the identity of Antichrist. Likely candidates have included princes and popes of the past as well as potentates and presidents in the present. Rather than joining the sensationalistic game of pin–the–tail–on–the–Antichrist, Christians need only go to Scripture to find the answer.

First, the apostle John exposed the identity of Antichrist when he wrote, “Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist––he denies the Father and the Son. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also” (1 John 2:22). In his second epistle, John gives a similar warning: “Many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist” (v. 7).

Furthermore, John taught that all who deny the incarnation, messianic role, and deity of Jesus are instances of antichrist. As such the term “antichrist” refers not only to the apostasy of individuals but to the apostasy of institutions and ideologies as well. In this sense, institutions such as modern–day cults and world religions as well as ideologies such as evolutionism and communism can rightly be considered antichrist.

Finally, in the book of Revelation, John identifies both an individual and an institution that represent the ultimate personification of evil—the archetypal antichrist. He refers to this archetypal antichrist as “a beast who deceived the inhabitants of the earth” (Revelation 13:14). Drawing on Daniel’s apocalyptic depiction of evil world powers (Revelation 13; cf. Daniel 7–8), John describes an emperor in his own epoch of time who arrogantly sets himself and his empire against God (13:5–6), violently persecuting the saints (13:7), and grossly violating the commandments through a long litany of disgusting demonstrations of depravity, not the least of which was his demand to be worshiped as Lord and God (13:8, 15).

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville:W Publishing Group, 2007).

“Dear children, this is the last hour; and as you
have heard that the antichrist is coming, even now
many antichrists have come. This is how we know it is
the last hour. They went out from us, but they did
not really belong to us. For if they had belonged to us,
they would have remained with us; but their
going showed that none of them belonged to us.”
1 John 2:18–19

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Who are the two witnesses of Revelation?

Christian Research Institute — Wed, 13 Apr 2011 13:21:00 +0000

Who are the two witnesses of Revelation?

Revelation is an apocalypse. Not just in the sense of recording an unveiling but also in terms of its composition in what might best be described as a language system or matrix deeply embedded in the Old Testament. As such, to rightly identify the two witnesses of Revelation 11, it is crucial to have the background music of the Old Testament coursing through our minds. We must neither attempt to draw exact parallels between the apocalyptic imagery and their Old Testament referents nor attempt to press the language system of Revelation into a literalistic labyrinth such that the two witnesses literally turn their mouths into blowtorches.

First, the two witnesses are a metaphorical reference to Moses and Elijah. Old Testament jurisprudence mandated at least two witnesses to convict of a crime (Deuteronomy 19:15), and in this case the two witnesses accuse Israel of apostacy. The imagery also harkens back to a familiar Old Testament passage in which Zechariah sees two
olive trees on the right and the left of a lampstand which symbolize “the two who are anointed to serve the Lord of all the earth” (Zechariah 4:14). The two witnesses in Zechariah were identified as Zerubbabel, the governor of Judah who returned to Jerusalem to lay the foundation of a second temple, and Joshua, the high priest commissioned to preside over its altar. In Revelation this imagery is invested in two witnesses who preside over the judgment and destruction of Jerusalem and the second temple. Like Moses the witnesses have power to turn water into blood. And like Elijah they have power to call down fire from heaven to consume their enemies and to shut up the sky so that it will not rain for three and a half years (1 Kings 17; Luke 4:25).

Furthermore, the mission of the two witnesses can rightly be identified with the person and work of Jesus Christ. Like Jesus they are sacrificial lambs. Indeed, their corpses unceremoniously litter the streets of Jerusalem—the very city in which their Lord was crucified. The city is figuratively called Sodom in that it epitomizes human wickedness and heavenly wrath, and Egypt in that it is emblematic of the slavery from which only Jesus Christ can emancipate. Their resurrection after three and a half days parallels the resurrection of Christ in much the same way that their three–and–a–half–year ministry mirrors that of Messiah.

Finally, the description of these witnesses as “clothed in sackcloth” (Revelation 11:3) identifies them with the tradition of Hebrew prophets from Elijah to John the Baptist who wore sackcloth in mourning over Israel’s apostasy (e.g., 2 Kings 1:8; Isaiah 20:2; Matthew 3:4). As such, the two witnesses form a composite image of the Law and the Prophets culminating in the life, death, resurrection, and ascension of a Prophet and Priest who is the earnest of all who are his witnesses and who will reign with him in a New Jerusalem wherein dwells righteousness. In light of biblical imagery, the two witnesses are revealed not as two literal people, such as a future reincarnation of Moses and Elijah, but rather as literary characters in John’s apocalyptic narrative representing the entire line of Hebrew prophets in testifying against Israel and warning of soon-coming judgment of God on Jerusalem.

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville: W Publishing Group, 2007); see also David Chilton, The Days of Vengeance: An Exposition of the Book of Revelation (Ft. Worth,Tex.: Dominion Press, 1987): 276-8.

“And I will give power to my two witnesses,
and they will prophesy for 1,260 days, clothed
in sackcloth. These are the two olive trees and the
two lampstands that stand before the Lord of
the earth. If anyone tries to harm them, fire comes
from their mouths and devours their enemies.”
Revelation 11:3–5

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Who are the 144,000 of Revelation?

Christian Research Institute — Wed, 13 Apr 2011 13:19:00 +0000

Jehovah’s Witnesses believe there is a “little flock” of 144,000 (Revelation 7:4) who get to go to heaven and a “great crowd’ (Revelation 7:9) of others who are relegated to earth. What does Revelation really reveal? First, the 144,000 and the great multitude are not two different peoples but two different ways of describing the same purified bride. As Richard Bauckham explains, literarily, the 144,000 and the great multitude are comparable to the Lion and the Lamb. Just as John is told about a Lion and turns to see a Lamb (Revelation 5:5–6), so he is told about the 144,000 and turns to see a great multitude (Revelation 7). Thus, the 144,000 is to the great multitude what the Lion is to the Lamb, namely, the same entity seen from two different vantage points. From one vantage point the purified bride is numbered; from another, she is innumerable—a great multitude that no one can count.

Furthermore, to suggest that the 12,000 from each of the twelve tribes means exactly 12,000—not 11,999 or 12,001—must surely stretch the credulity of even the most literalistic Jehovah’s Witness beyond the breaking point. To begin with, ten of the twelve tribes lost their national identity almost three thousand years ago in the Assyrian exile. The other two, Judah and Benjamin, were largely decimated two thousand years ago by Roman hordes. Moreover, the pattern of Scripture is to refer to the community of faith, whether Jew or Gentile, with Jewish designations. New Jerusalem itself is figuratively built on the foundation of the twelve apostles and is entered through twelve gates inscribed with the names of the twelve tribes of Israel. Not only so, but its walls are twelve times twelve or 144 cubits thick (Revelation 21:12–17). As such, it is far more likely that 144,000 is a number that represents the 12 apostles of the Lamb multiplied by the 12 tribes of Israel, times 1,000. The figurative use of the number 12 and its multiples is well established in biblical history. For example, the tree of life in Paradise restored is said to bear twelve crops of fruit, yielding its fruit every month (Revelation 22:2), and the great Presbytery in heaven is surrounded by twenty–four elders (Revelation 4:4; 5:8; 11:16; 19:4). Likewise, the figurative use of the whole number 1,000 is common in Old Testament usage. God increased the number of the Israelites 1,000 times (Deuteronomy 1:11); God keeps his covenant to 1,000 generations (Deuteronomy 7:9); God owns the cattle on 1,000 hills (Psalm 50:10); the least of Zion will become 1,000 and the smallest a mighty nation (Isaiah 60:22); better is a day in God’s courts than 1,000 elsewhere (Psalm 84:10); God shows love to 1,000 generations (Exodus 20:6); “Even if a thousand shekels were weighed out into my hands, I would not lift my hand against the king’s son” (2 Samuel 18:12). A thousand more examples (figuratively speaking) could easily be added to the list.

Finally, the 144,000 represent true Israel as it was intended to be—in perfect symmetry and providentially sealed. Who can help but think back to Ezekiel’s epic depiction of a man clothed in linen etching a mark on the foreheads of those who grieved and lamented over all the detestable things done in Jerusalem prior to its destruction by the Babylonians six centuries before Christ (Ezekiel 9:4)? Or fail to realize that those who were marked were the earnest of the 144,000 sealed prior to Jerusalem’s destruction in AD 70? She is the purified bride from every nation, tribe, people, and language that will step over Jordan into the New Jerusalem prepared for her from the very foundations of the world. Indeed, the 144,000 is the limitless great multitude of all whose names are written in the Book of Life and who will inhabit the courts of God for all eternity.

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville:W Publishing, 2007).

“ These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.”
Revelation 7:14

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Which generation is “this generation”?

Christian Research Institute — Wed, 13 Apr 2011 13:13:00 +0000

In the Olivet Discourse, Jesus said, “I tell you the truth, this generation will certainly not pass away until all these things have happened” (Matthew 24:34). Which generation did Jesus have in mind?

First, when Jesus says, “this generation,” this means this. This does not mean that. The phrase “this generation” appears multiple times in the Gospels and always refers to Jesus’ contemporaries. Allow me to state the obvious. Our Lord was not grammatically challenged in the least. Had he wanted to draw the attention of his disciples to a generation nineteen hundred years hence, he would not have confused them with the adjective this.

Furthermore, the suggestion that generation means race is equally gratuitous. Indeed, rendering generation “race” would make the time parameter in Jesus’ prophecy virtually meaningless. Common sense alone dictates that in answering his disciples’ question, “When will these things happen?” (v. 3) Jesus does not respond by saying, “I tell you the truth, this race of people will certainly not pass away until all these things have happened.”

Finally, grammatical gyrations, such as rendering this “that” and generation “race,” are ultimately unnecessary. All the things Jesus prophesied came to pass just as he said they would—not the least of which was his “coming on clouds.”

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville: W Publishing Group, 2007)

“The men of Nineveh will stand up at the judgment
with this generation and condemn it; for they
repented at the preaching of Jonah, and now one
greater than Jonah is here. The Queen of the
South will rise at the judgment with this generation
and condemn it; for she came from the ends
of the earth to listen to Solomon’s wisdom, and now
one greater than Solomon is here.”
MATTHEW 12:41–42

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Is “coming on clouds” a reference to Christ’s second coming?

Christian Research Institute — Wed, 13 Apr 2011 13:09:00 +0000

Many modern skeptics, following scholars such as Bertrand Russell and Albert Schweitzer, have believed Jesus to be a false prophet because he predicted his “coming on clouds” within the lifetime of his disciples. Did Jesus have the Second Coming in mind or does “coming on clouds” have a different meaning?

First, when Jesus told Caiaphas and the court that condemned him to death that he was the Son of Man who would come “on the clouds of heaven” he was not speaking of his second coming but of the coming judgment of Jerusalem (Matthew 26:63–64). As Caiaphas and the court well knew, clouds were a common Old Testament symbol pointing to God as the sovereign judge of the nations. In the words of Isaiah, “See, the Lord rides on a swift cloud and is coming to Egypt. The idols of Egypt tremble before him, and the hearts of the Egyptians melt within them” (Isaiah 19:1, emphasis added). Like the Old Testament prophets, Jesus employs the symbolism of clouds to warn his hearers that as judgment fell on Egypt, so would judgment soon befall Jerusalem.

Furthermore, the “coming on clouds” judgment metaphor was clearly intended for Caiaphas and the first–century crowd who condemned Christ to death. In the words of our Lord, “I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64, emphasis added). The generation that crucified Christ would see the day that he was exalted and enthroned at “the right hand of the Mighty One.”

Finally, Jesus’ “coming on clouds” to judge Jerusalem in the first century points forward to the end of time when he will appear again “to judge the living and the dead” (2 Timothy 4:1; cf. 1 Peter 4:5). Indeed, as Jesus promised, a day is coming when “all who are in their graves will hear his voice and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned” (John 5:28–29). Or as the writer of Hebrews put it, “he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him” (9:28).

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville:W Publishing Group, 2007).

“Look, he is coming with the clouds and every eye
will see him, even those who pierced him;
and all the peoples of the earth will mourn because
of him. So shall it be! Amen.”
Revelation 1:7

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Does the Bible make a distinction between Israel and the Church?

Christian Research Institute — Wed, 13 Apr 2011 13:08:00 +0000

At the heart of a currently popular end–times theology is the belief that God has two distinct people—one of whom must be raptured before God can continue his plan with the other. Rather than teaching that God has two categories of people, Scripture reveals only one chosen people who form one covenant community, beautifully symbolized by one cultivated olive tree.

First, far from communicating a distinction between Israel and the church, the Scriptures from beginning to end reveal that God has only ever had one chosen people purchased “from every tribe and tongue and language and nation” (Revelation 5:9). As Paul explains, the “mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Ephesians 3:6, emphasis added). Indeed, the precise terminology used to describe the children of Israel in the Old Testament is ascribed to the church in the New Testament. Peter calls them “a chosen people, a royal priesthood, a holy nation, a people belonging to God” (1 Peter 2:9). Ultimately, they are the one chosen people of God not by virtue of their genealogical relationship to Abraham but by virtue of their genuine relationship to “the living Stone— rejected by men but chosen by God” (1 Peter 2:4).

Furthermore, just as the Old and New Testaments reveal only one chosen people, so too they reveal only one covenant community. While that one covenant community is physically rooted in the offspring of Abraham—whose number would be like that of “the stars” of heaven (Genesis 15:5) or “the dust of the earth” (Genesis 13:16)—it is spiritually grounded in one singular Seed. Paul makes this explicit in his letter to the Galatians: “The promises were spoken to Abraham and to his seed. The Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed’ meaning one person, who is Christ” (3:16, emphasis added). As Paul goes on to explain: “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (v. 29). The faithful remnant of Old Testament Israel and New Testament Christianity are together the one genuine seed of Abraham and thus heirs according to the promise. This remnant is chosen not on the basis of religion or race but rather on the basis of relationship to the resurrected Redeemer.

Finally, the one chosen people, who form one covenant community, are beautifully symbolized in the book of Romans as one cultivated olive tree (Romans 11:11–24). The tree symbolizes Israel; its branches symbolize those who believe; and its root symbolizes Jesus—the root and the offspring of David (Revelation 22:16). Natural branches broken off represent Jews who reject Jesus. Wild branches grafted in represent Gentiles who receive Jesus. Thus says Paul, “Not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. . . . In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring” (Romans 9:6–8). Jesus is the one genuine seed of Abraham! And all clothed in Christ constitute one congruent chosen covenant community connected by the Cross.

For further study, see Hank Hanegraaff, The Apocalypse Code (Nashville:Word Publishing, 2007).

“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”
Galatians 3:28–29

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What about Purgatory?

Christian Research Institute — Wed, 13 Apr 2011 12:57:00 +0000

Roman Catholicism teaches that believers incur debts that must inevitably be discharged in Purgatory “before the gates of heaven can be opened.” While Purgatory is not equivalent to a second chance for unbelievers, it is nonetheless decidedly unbiblical.

First, the doctrine of Purgatory undermines the sufficiency of Christ’s atonement on the cross. Scripture declares that Christ through “one sacrifice . . . has made perfect forever those who are being made holy” (Hebrews 10:14; see also Hebrews 1:3). Thus, we can rest assured that Christ received in his own body all the punishment we deserved, absolutely satisfying the justice of God on our behalf (Romans 3:25–26; 2 Corinthians 5:19, 21; 1 Peter 3:18; 1 John 2:2). When Jesus cried out from the cross, “It is finished!” (John 19:30) he was in effect saying, “The debt has been paid in full.”

Furthermore, Roman Catholicism clearly undermines the seriousness of sin by forwarding the notion that there are venial sins that can be atoned for through temporal punishment in Purgatory. In reality, as the Bible makes clear, all our transgressions and iniquities are sins against a holy eternal God (Psalm 51:4). And as such, they rightly incur an eternal rather than a temporal debt (Ezekiel 18:4; Matthew 5-7; Romans 6:23; James 2:10).

Finally, while purgatory was officially defined by the Council of Florence (1439) and officially defended by the Council of Trent in the late sixteenth century, nowhere is Purgatory officially depicted in the Canon of Scripture. As The New Catholic Encyclopedia readily acknowledges, “the doctrine of Purgatory is not explicitly stated in the Bible.” Thus, Catholicism is forced to appeal to the traditions of the fathers rather than the testimony of the Father—who through his Word has graciously provided salvation by grace alone, through faith alone, on account of Christ alone (Romans 4:2-8; 11:6; Ephesians 2:8-9).

By one sacrifice he has made perfect forever those who are being made holy.
Hebrews 10:14

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Is annihilationism biblical?

Christian Research Institute — Wed, 13 Apr 2011 12:50:00 +0000

Just as universalism is the rage in liberal Christianity, so too annihilation is gaining momentum in conservative Christian circles. The question of course is— is annihilationism biblical?

First, common sense dictates that a God of love and justice does not arbitrarily annihilate the crowning jewels of his creation. Far from rubbing us out, he graciously provides us the freedom to choose between redemption and rebellion. It would be a horrific evil to think that God would create people with freedom of choice and then annihilate them because of their choices.

Furthermore, common sense leads to the conclusion that nonexistence is not better than existence since nonexistence is nothing at all—as Norman Geisler aptly puts it, “to affirm that nothing can be better than something is a gigantic category mistake.” It also is crucial to recognize that not all existence in hell is equal. We may safely conclude that the torment of Hitler’s hell will greatly exceed the torment experienced by a garden-variety pagan. God is perfectly just, and each person who spurns his grace will suffer exactly what he deserves (Luke 12:47–48; Matthew 16:27; Colossians 3:25; Revelation 20:11–15; Proverbs 24:12).

Finally, humans are fashioned in the very image of God; therefore, to eliminate them would do violence to his nature. The alternative to annihilation is quarantine. And that is precisely what hell is.

Adapted from Resurrection

For further study, see Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, New Jersey: Presbyterian and Reformed Press, 1995).

“If anyone worships the beast and his image and
receives his mark on the forehead or on the hand,
he, too, will drink of the wine of God’s fury, which has
been poured full strength into the cup of his wrath.
He will be tormented with burning sulfur in the
presence of the holy angels and of the Lamb. And the
smoke of their torment rises for ever and ever.
There is no rest day or night for those who worship
the beast and his image, or for anyone
who receives the mark of his name.”
Revelation 14:9–11

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Why should I believe in hell?

Christian Research Institute — Thu, 10 Feb 2011 15:33:00 +0000

The horrors of hell are such that they cause us to instinctively recoil in disbelief and doubt. Yet, there are compelling reasons that should cause us to erase such doubt from our minds.

First, Christ, the Creator of the cosmos, clearly communicated hell’s irrevocable reality. He spent more time talking about hell than he did about heaven. In the Sermon on the Mount alone (Matthew 5–7), he explicitly warned his followers about the dangers of hell a half dozen or more times. In the Olivet Discourse (Matthew 24–25), Christ repeatedly warned his followers of the judgment that is to come. And, in his famous story of the Rich Man and Lazarus (Luke 16), Christ graphically portrayed the finality of eternal torment in hell.

Furthermore, the concept of choice demands that we believe in hell. Without hell, there is no choice. And without choice, heaven would not be heaven; heaven would be hell. The righteous would inherit a counterfeit heaven, and the unrighteous would be incarcerated in heaven against their wills, which would be a torture worse than hell. Imagine spending a lifetime voluntarily distanced from God only to find yourself involuntarily dragged into his loving presence for all eternity; the alternative to hell is worse than hell itself in that humans made in the image of God would be stripped of freedom and forced to worship God against their will.

Finally, common sense dictates that there must be a hell. Without hell, the wrongs of Hitler’s Holocaust will never be righted. Justice would be impugned if, after slaughtering six million Jews, Hitler merely died in the arms of his mistress with no eternal consequences. The ancients knew better than to think such a thing. David knew that for a time it might seem as though the wicked prosper in spite of their deeds, but in the end justice will be served.

Common sense also dictates that without a hell there is no need for a Savior. Little needs to be said about the absurdity of suggesting that the Creator should suffer more than the cumulative sufferings of all of mankind, if there were no hell to save us from. Without hell, there is no need for salvation. Without salvation, there is no need for a sacrifice. And without sacrifice, there is no need for a Savior. As much as we may wish to think that all will be saved, common sense precludes the possibility.

Adapted from Resurrection

For further study, see Hank Hanegraaff, Resurrection (Nashville:Word Publishing, 2000), chapter seven.

“Multitudes who sleep in the dust of the earth
will awake: some to everlasting life, others to shame
and everlasting contempt.”
Daniel 12:2

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Are there degrees of punishment in hell?

Christian Research Institute — Thu, 10 Feb 2011 15:31:00 +0000

On the basis of the Bible we may safely conclude that not all existence in hell is equal. First, the unified testimony of Scripture is that God is perfectly just and will reward and punish each person in accordance with what he or she has done (Psalm 62:12; Proverbs 24:12; Jeremiah 17:10; Ezekiel 18:20, 30; Romans 2:5–16; 1 Corinthians 3:8, 11–15; 2 Corinthians 5:10; Colossians 3:23–25; 1 Peter 1:17; Revelation 20:12).

Furthermore, the Bible is clear that with greater revelation and responsibility comes stricter judgment (cf. James 3:1). Jesus warned the Pharisees that they would “be punished most severely” for their willful hypocrisy (Luke 20:47). In denouncing the cities where most of his miracles had been performed, Jesus said, “Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matthew 11:21). Thus, said Jesus, “It will be more bearable for Tyre and Sidon on the day of judgment than for you” (v. 22).

Moreover, Jesus used the metaphor of physical torture to warn his hearers that those who knowingly disobey will experience greater torment in hell than those who disobey in ignorance (Luke 12:47–48). God is perfectly just and will reward and punish each person in accordance with what he or she has done.

Finally, the canon of Scripture ratifies the common-sense notion that not all sins are created equal (cf. John 19:11). To think a murderous thought is sin; to carry that thought to its logical conclusion is far graver sin. Every sin is an act of rebellion against a holy God, but some sins carry far more serious consequences than others and thus receive severer punishment in this life and the next. Indeed, according to Scripture the torment of Hitler’s hell will greatly exceed that of the less wicked.

For further study, see Hank Hanegraaff, “Why should I believe in hell?” and “Is annihilationism biblical?” The Bible Answer Book Volume 1 (Nashville: J Countryman, 2004): 211–218.

“And I saw the dead, great and small,
standing before the throne, and books were opened.
Another book was opened, which is the book
of life. The dead were judged according to
what they had done as recorded in the books.”
Revelation 20:12

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Are there degrees of reward in heaven?

Christian Research Institute — Thu, 10 Feb 2011 15:29:00 +0000

Degrees of reward in heaven are not often the subject of contemporary sermons. They were, however, a constant theme in the sermons of Christ. He explicitly points to degrees of reward that will be given for faithful service, self–sacrifice, and suffering. Indeed, the canon of Scripture is replete with references to rewards. While we are saved by God’s grace through faith in Jesus Christ alone, what we do now counts for all eternity.

First, it is significant to note that in his most famous sermon, Christ repeatedly referred to rewards. In concluding the Beatitudes he said, “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:11–12, emphasis added). Christ continued his message by warning the crowd that if they did their acts of righteousness to be seen by men, they would not receive a reward in heaven (Matthew 6:1–6, 16–18). Jesus Christ’s message is crystal clear. Rather than fixate on earthly vanities, such as the admiration of men, we ought to focus on such eternal verities as the approval of the Master. He exhorted his followers to store up “treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal” (Matthew 6:20).

Moreover, Jesus made essentially the same point in his parables. In the parable of the talents (Matthew 25:14–30), Jesus tells the story of a man who entrusts his property to his servants before going on a long journey. Each servant received an amount commensurate with his abilities. To one he gave five talents, to another two talents, and to a third he gave one. The servant who received five talents doubled his money, as did the servant who had received two. The last servant, however, showed gross negligence and buried his master’s money in the ground. When the master returned, he rewarded the faithful servants with the words, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” The unfaithful servant not only forfeited his reward but was thrown into outer darkness, “where there will be weeping and gnashing of teeth.”

Furthermore, the canon of Scripture communicates degrees of reward in the resurrection. The basis of our salvation is the finished work of Christ, but Christians can erect a building of rewards upon that foundation. As Paul puts it, “no one can lay any foundation other than the one already laid, which is Jesus Christ. If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames” (1 Corinthians 3:11–15).

Paul here illustrates the sober reality that some Christians will be resurrected with precious little to show for the time they spent on earth—they “will be saved, but only as one escaping through the flames.” This conjures up images of people escaping burning buildings with little more than the charred clothes upon their backs. This will be the lot of even the most visible Christian leaders whose motives were selfish rather than selfless. Conversely, those who build selflessly upon the foundation of Christ using “gold, silver and costly stones” will receive enduring rewards. Indeed, a selfless Christian layman who labors in virtual obscurity will hear the words he has longed for throughout his life: “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21). While deeds are our duty, not even the smallest act of kindness will go without its reward.

Finally, degrees of reward in eternity involve both enlarged responsibilities as well as enhanced spiritual capacities. An experience I had several years ago aptly underscores this biblical reality. I received an invitation to play Cypress Point, arguably the most spectacular golf course on planet Earth. While the invitation to play Cypress Point was free, I have seldom worked harder to prepare for anything in my life. For months I beat my body into submission. I lifted weights, worked on stretching exercises, and pounded thousands of golf balls, all the while
dreaming of the day I would physically experience walking the fairways of Cypress Point. Without my strenuous preparation I would have still experienced the same cliff–side vistas and breathtaking views. I would still have been able to smell the fragrance of the Monterey Cypresses and feel the refreshing sting of the salt air upon my face. All the hard work, however, added immeasurably to the experience.

That is how heaven will be. As a master musician can appreciate Mozart more than can an average music lover, so too my strenuous training allowed me to more fully appreciate the architectural nuances of Cypress Point. As phenomenal as Cypress Point is, it pales by comparison to what Paradise will be. I spent one day at a golf haven; I will spend an eternity in God’s heaven. It stands to reason, therefore, that I would put a whole lot more effort into preparing for an eternity in heaven with God than I did for playing eighteen holes of golf. That is precisely the point Paul is driving at in one of his letters to the Corinthians. Pressing the analogy of athletics he writes, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever” (1 Corinthians 9:24–25). Thus, says Paul, “I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (vv. 26–27).

For further study, see Hank Hanegraaff, Resurrection (Nashville:Word Publishing, 2000).

2 CORINTHIANS 5:10
“For we must all appear before the judgment seat
of Christ, that each one may receive what is
due him for the things done while in the body,
whether good or bad.”