“The blood and suffering of Christ, applied and relied on by faith, justify the sinner, silence Satan the accuser, purge the conscience from dead works, and open a way into the holiest of all.”
– Nathanael Vincent
Birth: Unknown – Death: 1697
beginning. But how many professing Christians were taken in? We who claim Christ should not be such easy targets for deceptive tales that rail against the Word of God given to us.
Now, the publisher, author, his parents, and who all else who was involved in allowing this take the country by storm admit is was a lie! Of course, the Washington Post has the story – when has that paper not delighted in trying to bring disgrace to the body and name of Christ.
Here’s how it opens:
Tyndale House, a major Christian publisher, has announced that it will stop selling “The Boy Who Came Back From Heaven,” by Alex Malarkey and his father, Kevin Malarkey.
The best-selling book, first published in 2010, purports to describe what Alex experienced while he lay in a coma after a car accident when he was 6 years old. The coma lasted two months, and his injuries left him paralyzed, but the subsequent spiritual memoir – with its assuring description of “miracles, angels, and life beyond This World” – became part of a popular genre of “heavenly tourism.”
Earlier this week, Alex recanted his testimony about the afterlife. In an open letter to Christian bookstores posted on the Pulpit and Pen Web site, Alex states flatly: “I did not die. I did not go to Heaven.”
This comparison came to me a while back while I was studying for a sermon. I do not presume to have unearthed deep truths, but pray this simple comparison prompts the reader to consider each Word that has proceeded from the mouth of God.
Contrasting Adam and Israel.
|Formed by God from the dust of the earth.||Formed by God from the dust of the people of the world.|
|Was brought to life by the word and breathe of God.||Was brought into being by the word of God.|
|Had close fellowship with God.||Had close fellowship with God.|
|Was given a covenant within which to live and prosper.||Was given a covenant within which to live and prosper.|
|Broke the covenant and received the penalty of death, which was carried out in due time.||Broke the covenant and received the penalty of death, which was carried out in the fullness of time.|
|Was cast out of the garden, cursed to walk and work in the world which was wrecked by The Fall.||Was divorced by God, left desolate, cursed to walk and work in darkness until the light of Christ.|
|As a type of Christ, Adam points us to the anti-type, Christ Jesus, in whom there is life for Adam’s children who are secure in the Last Adam.||As a type of Christ, Israel points us to the anti-type, Christ Jesus, in whom there is life for Abraham’s children of promise.|
What follows is an excellent approach to an optimum understanding of this famous but often
misunderstood passage from God’s Word, written by Zachary Maxcey who blogs at Providence Theological Seminary Blog (http://nct-blog.ptsco.org/)
A Preliminary Plea for Tolerance in Non-Essential Eschatological Matters
Few areas of theological study ignite such heated controversy as eschatology. Sadly, on account of eschatological differences, Christians all too often hurl harsh, bitter invectives against those whom they would claim as their fellow brothers and sisters in Christ. Such behavior, not to mention the doctrinal divisions, both damages the public witness of the Body of Christ and significantly hinders the proclamation of the Gospel. In the words of the Apostle James, My brothers, this should not be (James 3:10). As believers in Christ, we must be able to lock arms together on all essential matters of the Christian faith, while agreeing to disagree in non-essential or disputable matters. We must remember that famous statement of Rupertus Meldenius, In essentials unity, in non-essentials liberty, in all things charity.  When we fail to do so, we stand in violation of Christ’s command to love one another as He loved us, an outworking of the second greatest commandment (John 13:34; Matt 22:39). As long as we accept the absolute essentials of orthodox Christian eschatology, we can agree to disagree with fellow believers on such eschatological questions as the timing of the rapture, the issue of the millennium, or the Seventy Weeks prophecy. If we are unable to respectfully differ in Christian love with fellow believers on these (and other) disputable matters, we, including this author, have absolutely no business communicating our eschatological opinions.
Download the 56 page document here: https://app.box.com/s/fmyp05zgs8t1b112nz52
A review by Stuart Brogden
This book, subtitled A Guide for Pastors, Health Care Professional, and Families, is part of a series on Christian ethics published by B&H Publishing Group. I dare say anyone within each of those groups would be challenged to think more biblically about the relevant issues as well as being better informed by reading this book. In the preface, the series editor tells us the thesis of this book by asking this question: “How do we move from an ancient text like the Bible to twenty-first-century questions about organ transplants, stem-cell research, and human cloning?” This book, written by an ordained minister of the gospel (C. Ben Mitchell) and a physician (D. Joy Riley), gives solid counsel and these emotionally charged issues in 9 chapters, and is broken up into four parts: Christian Bioethics, Taking Life, Making Life, and Remaking/Faking Life. The format of each chapter is a look into a real life situation immersed in the subject, followed by questions for reflection, and Q & A between the authors. Other than a too frequent quoting of Roman Catholics as though that Church is Christian institution, this team provides solid insight from God’s Word on each of these topics.
Chapter 1 gives the reader an overview of the Hippocratic Oath which opened my eyes to the ancient context and false gods the oath was originally made to and the awareness that most doctors today do not subscribe to this oath, which we mostly know as the pledge to, First, do no harm. This was spelled out in explicit language that forbid euthanasia and abortion. The absence of a doctor’s oath to “do no harm” may cause a patient to wonder how much he can trust his doctor. In summing up this topic our physician author observes (page 22, italics in original) “Doctors should work hard to be trust-worthy and humble.” A few pages later (page 28), as they address stem-cell research, our minister reminds us, after quoting 2 Peter 1:3, “God has not left his people without guidance in every area of life. Although the Bible is not a science textbook, its message speaks to the deep underlying values that can guide decisions about scientific matters. Although the Bible is not manual of medicine, its truths may be applied to medical decision making.” This is a key perspective for every child of God to properly understand how to walk in the light of God’s Word. Much of the rest of chapter 2 is good advice for properly reading and understanding the Scriptures, taking into account literary, historical, and cultural context as well the genre of what is being read.
The chapter addressing abortion is sobering and probably eye-opening for most. The authors make a full-court press to establish the humanity of every life, starting from conception. Mitchell makes the essential connection between our view of Jesus and our view of humanity, developing the humanity of our Lord to show how every mortal is given value by the Creator – above all other life forms – from the time the egg is joined with a sperm. At the end of chapter 3, the authors exhort Christians to be active in opposing abortion and supporting life, but they draw no lines of getting involved with pro-life Roman Catholics. Christians must be deliberate and biblically thoughtful in deciding who to get cozy with in the public arena. The next chapter covers death and dying, providing thought-provoking observations about the details of pain and suffering and how one’s Christian world view informs us. A key element in handling the death of any person, they tell us, is to remember the patient (perhaps a close relative) is a human being, not merely a patient to be treated. “Much of the suffering of dying persons comes from being subtly treated as nonpersons.” (page 85) There is discussion of the efforts to extend life, even at the expense of that life being human. It is a long-held desire of fleshly human beings to grasp eternal life in our present form, without submitting to God’s revealed plan of redemption – which includes our death and resurrection. Being a faithful child of God includes how we approach death – do we trust our heavenly Father in our dying as did our Savior? Again, we get faithful advice (pages 100 & 101): “Through the resurrection of Christ, God has given us grounds to hope that death, however awful, will not have the last word.” Amen!
As they move from taking life to making life, the reader is presented with a biology lesson on how babies come into the world. They take this opportunity to reinforce the Christians view of anthropology (page 113): “Knowing that pregnancy occurs at fertilization rather than at implantation will help us make several important distinctions later.” They then cover several options medicine has provided for artificial this or that, discussing the line we cross regarding family integrity and God’s authority, observing (page 123), “When a third party intrudes on the procreative relationship, the divinely instituted structure of the family is altered. Trouble is bound to follow.” This may be unwelcome by some, who have such a great desire for a child that their love for the Word of God is overshadowed. All of us fall into this pit on one issue or another from time-to-time, so let us not rush to judgment.
The last part of this fine book covers the definition of death and the forces behind the changes we’ve seen in the last 50 years; organ donation and transplants; cloning and human/animal hybrids; and life extension practices. In this last category, we are introduced to trans-humanists, a group that wants to extent life in the human body and beyond. This was the topic of recent movie, Transcendence, which traced the consequences of a computer scientist whose “essence” was transferred into a powerful computer he had built. It gets very ugly before it ends. In summing up how we who profess Christ ought to look at aging, Mitchell provides a contrast between Christians and Trans-humanists (page 181): “Interestingly, the trans-humanists and Christians seem to have some common concerns. We share:
- The quest for the good life.
- Longing for immortality
- Pursuit of the relief of human suffering
- Appreciation for technology’s benefits.
“Where we differ is in the mean to achieve these aims. For Christians the good life and the goods of life are found in God and his presence in our lives. The good life is not defined by the number of years one lives but the reality of God’s presence in however many years one lives. While we, like the apostle Paul, long for immortality, Christians understand that they already possess it. … Another place we differ with the trans-humanist is in loathing every human limitation. Because we are creatures and nor creators, we accept most limitations as gifts from the One who made us.”
And while there is much more in this book that will do the reader much good, I think that is a wonderful point on which to end this review. Christian – are you content with our God’s provision in your life? Do we think we deserve better than YHWH has given us? To quote the Apostle, “Who are you, oh man, to answer back to the One who made you thus?” Let us, as did the Lord Jesus, trust ourselves to the One who judges justly. Trust God, rejoice always, pray without ceasing, give thanks in all circumstances, for this is the will of God for you in Christ Jesus. In living and dying – and all that comes between those two finite points.
What In The World Is Going On? – Reviewed by Stuart L. Brogden`
Once more, a “Christian” book touts its status on the New York Times and USA Today Best Seller’s list. Each time I read such a book, I try to find out why worldings would find the book so interesting. This book is a sensational fable presented as fact, based on a theology birthed by Roman Catholic Jesuit priests in the 16th century and a mystic young woman of the 19th century who belonged to the Plymouth Brethren. The priests developed the future-based Anti-Christ and Mary McDonald was given the pre-trib secret rapture in a dream, which she told to John Darby (details on this background here: http://www.dispensationalism.org.uk/). This is not the faith that was once for all delivered to the saints. While some Christians have accepted premillenialism since the first century A.D., the dispensational twists (pre-trib rapture, fixation on the Anti-Christ, and focus on national Israel) are new fabrications. If dispensationalism is true, why would Sovereign God keep it a secret from His people for 1800 years?
David Jeremiah starts each chapter with a story from culture or history that sets the stage for his “prophetic clues”. None of these 10 prophetic clues make any sense unless one accepts the fable that dispensationalism is biblically sound. But there is not a single verse in the Bible that supports the pre-trib rapture, not one. Please watch this short video to gain a better understanding of this issue: http://www.youtube.com/watch?v=uQgrJ-pYhCM
I will not comment on each chapter – to do justice on such an effort would take a book. One more preface to specific comments: Dispensationalists tend to be guilty of paying heed to current events and finding some prophetic Scriptures that can be wrapped around them, sounding biblical to those who are not disciplined in studying Scripture. To facilitate this, Jeremiah starts each chapter with a tale from recent history or current events. He claims (page xv) to be “viewing current events from the perspective of God’s wonderful Word” but a careful review of his book and of Scripture discloses that he is reading the Word of God through the lens of current events. This leads into his “prophetic clue” of each chapter, as he acts as a pied piper of dispensational error.
The dispensational error of being focused on Israel shows up in a classic way on page 3: “Apparently God finds Abraham and his descendants to be of enormous importance.” This tendency of assigning value to the creation rather than seeing God using sinful, rebellious people for His purposes is a common affliction. Further in this opening chapter, pages 4 & 5, the author brags on the Jews throughout history – as if they, rather than Almighty God were responsible for their success and influence. Yet he admits on page 7 that “The Bible tells us His choice of Israel had nothing to do with merit.” Back a page, Jeremiah proclaims his belief that God’s promise of land was the most important covenant promise made to Abraham and on pages 9 – 11 he tells us it is not yet fulfilled. Yet Hebrews 11:8-10 show that Abraham “was looking forward to the city that has foundations, whose designer and builder is God.” In John 8:56, the Lord declared to the Jews, “Your father Abraham rejoiced that he would see my day. He saw it and was glad.” Abraham knew the terrestrial property which Israel fully claimed all that was promised by God (read Joshua 21:41 – 45), contrary to the dispensational claim that this promise is yet to be fulfilled. The promised land on Earth was a type and shadow of the Promised Land that Christ will bring all that the Father has given Him unto. Not some dusty bit of the mid-east. Still in the opening chapter, on page 18, we are told that the promise given in Jeremiah 32:37 – 38 is yet to be fulfilled. This promise, however, was fulfilled at Calvary, when Christ ended the Jewish religion and delivered on His promise to pay the debt for all God’s chosen people, giving each new-born Christian a safe refuge and identity as His people.
Chapter two shows a man who knows or cares so little about spiritual realities that he bases a sermon or two on crude oil (page 35), calling it “the stuff of life” (page 27) and a “sign” (the inference I drew is that he considers this a biblical sign). On page 30, the author reveals that he disbelieves the biblical account of creation, believing oil took “eons of time” to create. On page 38, Doctor Jeremiah tells us that Deuteronomy 33:24 (And of Asher he said, “Most blessed of sons be Asher; let him be the favorite of his brothers, and let him dip his foot in oil.) and Genesis 49:22 – 26 indicate there is oil beneath the dirt occupied by the modern nation of Israel. The oil mentioned in Deuteronomy is olive oil, used in medicine and religious anointing. The passage from Genesis simply refers to blessings directly from God in Heaven and indirectly from God here below. To derive a promise of crude oil from these passages is perhaps the worst example of eisegesis (reading assumptions into Scripture) that I’ve seen.
Let me say that I agree with parts of this book. The author’s warning (page 42) that we who profess Christ remain vigilant and focused on the Lord and his admonitions #2 –10 (pages 233 – 234) on how to live until the Lord returns are both spot-on. Likewise, chapter 4 – his warning about Islam – is a bold statement that many soft-hearted, fuzzy-thinking people need to read.
But the balance of the book is in the same vein as the first two – based on faulty presuppositions rather than on Scripture. On page 69, Doctor Jeremiah tells us that Romans 13:11 is a warning about the end of the age, but the context clearly is that of instructing Christians how to live in the world, in light of our firm hope of eternal life. On the same page, we see another common aspect of dispensational teaching – a works-based view of salvation, wherein one is told to “accept His offer of salvation”. The Bible tells us we are drawn to Christ and salvation is “not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:12 & 13). This Arminian error shows up in a couple places throughout this book and is deceptive and man pleasing – but has more in common with heresy than with biblical truth.
Compounding his error in teaching a pre-trib rapture, Jeremiah devotes a chapter (#5) to digging a deeper hole. He claims 1 Thessalonians 4:13 – 18 describes the pre-trib rapture (page 102) and he calls this a “stealth event” (page 100) which only Christians are aware of (page 206). A stealth event which only Christians witness, characterized by “a cry of command, with the voice of an archangel, and with the sound of the trumpet of God”. Reads like something everybody will know about – like the resurrection of every soul on Judgment Day.
In chapter 6, we are told that the Bible prophecies a role in the end times for the United States of America and foretells Russia invading Israel. This is in your Bible to same degree as his crude oil find in chapter 2. He relies much on his country, calling our way of life “our lifeline” (page 129). Perhaps he ought to look unto Christ as his lifeline! On the next page, he quotes the “high priest” of pre-trib rapture, Tim LaHaye, who asks, “Why would the God of prophecy not refer to the supreme nation in the end times in preparation for the one-world government of the Antichrist?” I suggest LaHaye and Jeremiah reacquaint themselves with the lesson of Judges 7:2 and Psalms chapter 20. God does not need nor does He depend on horses, chariots, or superpowers.
Chapter 7 is devoted to propping up the fable from Rome that there is a future Antichrist who will rule the world. Remember – this doctrine did not exist until the 16th century and appears to be a Roman Catholic response to The Reformation, which taught that the office of pope was the AntiChrist. In this chapter, Jeremiah quotes A.W. Pink as a supporter of this view. This was true, but Pink later repented and had unkind things to say about dispensationalism, in the same way a former smoker hates cigarette smoke. Read Pink’s later statement, in four chapters, here: http://www.pbministries.org/books/pink/Dispensationalism/dispensationalism.htm
My suggestion to the reader who wants to know what will happen is to read the Gospel of John and cry out to God for repentance and faith. Christians do not fear tribulation, for our God is a strong tower and a secure refuge. Out God knows how to save His people from harm, in the midst of trouble. We are promised safety from the wrath of God’s judgment (Romans 8:1) but we are promised trouble and tribulation while we live on planet earth: Matthew 24 describes significant tribulation that His people will face; John 16:33 informs us we will have tribulation in this world; Romans 8:35 tells us tribulation will not separate us from Christ; Romans 12:12 tells us to rejoice in tribulation. Rather than being raptured before tribulation, the Bible tells us we will be preserved in and through tribulation! This is more to the glory of God – shielding and protecting His own – than a pre-trib rapture, where He snatches them up before trough times hit. It takes a mighty God to protect His people through the midst of tribulation. Have faith in God!