Tag Archives: end times

The Rapture Fallacy

If you have been following my posts here at the blog, you know that last month I began addressing “rapture” theology that has permeated American evangelicalism over the last century.

I’m confronting rapture theology head on because I think it has obstructed the gospel of the Kingdom that Christ proclaimed. In fact, it distorts the unique Christian hope, thereby influencing the way in which we evangelicals think and live in the world today.

I do affirm the orthodox teaching of the church that there will be a literal return of Christ. It completely bewilders me how anyone could deny this essential doctrine of the early church (Matt 24:36-42; Mk 13:26-37; Phil 3:20; 1 Thess 4:13-18; 2 Peter 3:8-10, Rev 22:20-21 etc.).

So while I do believe in the bodily return of Christ, I do not believe in the “dispensational” timetable of the end times—which has only recently (in the last century or so) been elaborately constructed by cutting and pasting verses together, and mishandling apocalyptic texts to promote something foreign to the NT apostolic hope for the future.

In the next few posts on this topic, I will deal with key “end times” verses that I believe have been mishandled, thus enabling the propagation of bad theology. This has major implications for our understanding and practice of the gospel, and our expectations for the future.

I have expressed here, here, and here that there are many good reasons to question the legitimacy of the popular Left Behind version of the future.

If you haven’t seen it already, please watch this short video on the history and influence of rapture theology in American evangelicalism.

The Situation & Context

I’ll go out on a limb here (though not a very long limb) and say that rapture theology is entirely based upon Paul’s words in 1 Thessalonians 4:16-17.

Let’s first begin with what I believe to be the foundation stone of this popular teaching. If we’re going to examine a verse or two of Scripture, it’s always best to read the surrounding verses in context. So, let’s do that first.

1 Thessalonians 4:13-18 (NIV) reads:

Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words.

It should be understood that Paul is writing in response to the confusion among the believers in Thessalonica. They apparently were led to believe that Christians who had died before the return of Christ would miss out on the Kingdom being fully realized on the earth.

Paul is correcting their theology and assuring them in the hope that the “dead in Christ will rise first” (v.16).

The main point of this passage is that the dead will not miss out on the resurrection. They will participate in God’s final victory. They are not lost. Christ will raise them up on the last day.

Now let’s look at the metaphors Paul uses to paint an altogether familiar, albeit ancient picture of a king returning in victory as a conquering hero.

The “Rapture” Proof-Text

For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.  1 Thess 4:16-17

I will grant that it’s entirely understandable how, without any background knowledge of ancient literature and the common use of biblical metaphors, that a person could see a “rapture” idea.

But keep in mind, what may seem like a “plain” reading to our modern eyes, is not necessarily a plain reading to the ancient reader.

What did this imagery mean to Paul’s readers? The only way to get at Paul’s meaning is to recognize the metaphors he is using here.

You really need to have some knowledge of OT word pictures, first century ideas of imperial coronations (crowning of kings), and an awareness of second temple Judaism to understand the imagery Paul uses in this passage.

The church can’t be reminded enough that the Scripture is an ancient text that does often require help from trained individuals who have spent a great deal of their time studying the ancient literary and cultural context of the biblical world. Some have been trained better than others.

That isn’t to say that formal study guarantees correct interpretation. But it does mean that the ancient world is not the modern world. Therefore, an intimate knowledge of ancient literary genres and styles are necessary for getting closest to the original intent of the author.

Do you want someone performing open-heart surgery on you that has no real training and relies on the Holy Spirit’s guidance alone? Not very comforting is it? Let’s not set formal training up against the Spirit.

Mixing the Metaphors

The language of Jesus coming on clouds and everyone going up to meet him, should not be understood literally, but should instead be seen as a powerful image of divine kingship.

In the first century, kings would return to the city victorious from battle and be paraded back into his city.

You will recall that they actually did this to Jesus on Palm Sunday. The striking contrast is that Jesus was riding on a donkey, not a white horse; he didn’t have an army, only a hopeful crowd of peaceful followers and fans.

Now that’s saying something!

The trumpets blasting indicate a victorious procession and anthem upon Christ’s return (v. 16). The clouds should rightfully be understood as exalting Christ as divine. In both the Old and New Testaments the cloud(s) speak of divinity—God’s presence.

You see this with the cloud by day which led the Hebrews out of Egypt, the cloud on Mt. Sinai that surrounded Moses when receiving the Law, the clouds of the Son of Man in Dan 7:13, the cloud enveloping Jesus during his transfiguration, and now here with the return of Christ.

Jesus will literally “come down from heaven” (God’s space), not literally float down from cumulus clouds, but a hidden dimension altogether.

The purpose of the dead rising to “meet the Lord in the air” is to mix the metaphors (as it were) in presenting this picture of a divine king coming to his city and being paraded back (to earth in this case) by his people. It’s a beautiful image that ancient readers would have understood.

Christ’s return is literal, but the imagery being used is not to be taken literally.

The authors and readers of the NT would have understood this. They communicated great mysterious truths (especially future events) in this fashion and weren’t bothered by it like 21st century American Christians who tend to think that the literal reading is always the right one.

Rapture theology distorts this imagery by reading it literally and emphasizing the rapio (latin: “to be caught up”) in order to promote an escapist view of the future. The promise of the Lord has always been to renew this earth, not destroy it to steal us away somewhere else.

The imagery Paul is using here is consistent with the biblical covenants, promises, and hope for the future of God’s good world. This is what all Jews, including Jesus, were expecting. The Kingdom of God was going to come to earth in one cosmic event on the last day.

Meaning & Original Intent

Paul is meaning to say that Jesus (king) will return victorious, and like a king coming into his kingdom, we will usher him back to the city (earth) and reign with him forever. As he says, “So shall we be with the Lord forever.”

The literary context dictates these things.

Therefore, the original intent of human language, in the ancient situation and context, is what makes the difference here.

Unfortunately, ignorance of the metaphors and Paul’s deliberate use of over-the-top language in 1 Thess 4:16-17 is why most evangelicals react with such frustration at someone claiming that the literal reading is a mistake.

It has only been translated literally by those who are unfamiliar with the metaphor(s) in the text and by defenders of an escapist view of the future.

As I said before, learning and study is required in reading this ancient text. Meaning isn’t always floating on the surface. Sometimes you have to dig down deeper so you can appreciate the context, the language of the biblical writers, and their methods of communicating ideas.

Let’s be honest, many Christians don’t like to be reminded of that. I suppose this skepticism toward in-depth “Bible study” is born from sheer laziness, anti-intellectualism, or pure dogmatism and fundamentalism.

I’m not sure which.

Either way, we can do better. We must do better.

The Second Coming of Christ

How then do I envision Christ’s literal parousia (coming)? Honestly, I don’t know exactly. And I’m not too sure that the apostles knew either. I think that’s why they use metaphors to describe it.

They are essentially saying this:

“When Christ returns, it will be like a king returning from battle in triumph to his city. We will all go out to meet him and celebrate his arrival. Then at last we shall live with our king forever on the earth.”

Paul mixes the metaphors of clouds (divinity) and meeting in the air (exalted and caught between heaven and earth) for obvious reasons. This is no human king. This is the divine Son of Man (Dan 7:13).

Throw in the resurrection of the dead in this meeting of the Lord and you have a beautiful way of talking about something mysterious and unknown to any man on this planet. What a glorious sight soon to behold!

All of this is lost when you force a literal interpretation.

So, I’ll stick to the metaphors and imagine that whatever it’s going to be like, it will be greater than the metaphors themselves.

For no eye has seen nor ear has heard what the Lord has in mind for those who await his coming (1 Cor 2:9).

Therefore, I believe the NT only recognizes the imminent “second” return of the Lord Jesus to establish his Kingdom on the earth forever without end.

Based on this reading of the biblical text, I think we can safely say that you cannot build a rapture theology from 1 Thess 4:16-17.

D.D. Flowers, 2012.

Suggested Reading:

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Rapture Theology: History & Influence

Rapture theology dominated the “end times” landscape of pop-culture Christianity for most of the 20th century. However, I don’t think this is proving to be the case for 21st century evangelicalism.

I believe evangelicals are slowly taking steps away from this modern theological invention.

I remember growing up believing that rapture theology was what the NT plainly taught. Like many fundamentalists, I was simply unaware that the idea of a secret rapture was completely foreign to the apostles, and did not stand up to exegetical scrutiny.

[I have pointed out some inconsistencies with rapture theology and the NT vision of the future in this article.]

I was a freshmen in college when I was first challenged to rethink the Left Behind doctrine. And once I discovered that it actually distorted the gospel, nullified the Christian hope of the resurrection, and undermined the promise of kingdom coming to earth (Rev 21), I intentionally questioned everything else about my faith. What else needed to be reexamined?

I then set my course to learn how to think critically about my faith.

I believe the following video is a nice exposé of rapture theology. Watch and learn about its history and influence in American evangelicalism.

Do you think what we believe about the eschaton (last things) really matters? If the claims in this video are true, what difference does it make in the present? How have you worked through these matters?

D.D. Flowers, 2012.


Heaven to Earth: The Christian Hope in the Resurrection, Part III

It has grown increasingly apparent to me that pop-culture Christianity was birthed, and is being maintained, by a steady diet of sloppy hermeneutics and a distorted view of Jesus. It has opened the church up to demonic deceptions and has made her susceptible to the pagan powers seeking to undermine our hope in the finished work of Christ.

Because of this onslaught upon Christian orthodoxy and years of propagating a view of God that more closely resembles Greco-Roman mythology than the Abba of Jesus, it is necessary that we adopt the Berean spirit and be reconciled to an apostolic view of God that looks like Christ and is consistent with the eternal purpose (Eph. 1-3; Col. 1:15-23).

Let’s stop and reconsider what the Scripture teaches concerning heaven, hell, and the resurrection of the dead. For what we believe about the future has a profound effect on how we live in this present evil age.

Heaven: Our Final Home?

“Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.” Isaiah 65:17

The creation of a “new heavens and a new earth” is a transformation of the former things. It is a world transfigured like unto the physical body of the Lord Jesus (Matt. 17:1-9). The resurrected body of Christ was of its own kind. There is continuity with the old body and there is discontinuity as well (Lk. 24: 13-35, 36-49; Jn. 20:1-18, 24-31; 21:1-14).

In Rev. 21-22 we do not see believers flying off to a disembodied spiritual existence on the other side of the cosmos. No, we see heaven coming to earth. We see heaven, God’s realm, breaking through and fully consummating with the physical realm we call earth. We can see this in the resurrected body of Christ: heaven intersecting with earth.

We must rid ourselves of this mantra that speaks of going to heaven when we die, as if we will have come to the end of our journey. Heaven is indeed where the Lord is presently, but it is not our final home (Ps. 14:2; 20:6; 33:13; Ecc. 5:2; Is. 66:1; Dan. 2:44; 7:27; Rev. 11:15). The finished work of Christ is not fully realized until God makes his home on this earth.

If anything, heaven is only a temporal dwelling for those awaiting the resurrection of the dead. Jesus said there are “many dwelling places” in his Father’s house (Jn 14:2). The Greek word for “dwelling places” used here, monai, has regularly been used to refer to a temporary stop on an extended journey.

Even when Christ was on the cross, he told the thief on his left that “today” he would be with him in “paradise” (Lk. 23:43). This too doesn’t speak of a final destination, but of a temporal garden of rest. All of the saints, past and present, still await the return of the King and the establishment of heaven on earth (Heb. 11:13-16; Rev. 6:10-11).

God’s desire has always been to complete his good work in the created world upon which every human being has ever lived. For the Jew, there was a firm belief that God would restore creation and fulfill his covenant with his people. The Lord of heaven and earth would finally merge the two into one unified reality.

This resurrected world is called the “New Jerusalem” and the “Holy City” (Rev. 21:2). This newly remade world is our final destination. It is the Kingdom of God fully realized. In Revelation 21:5, Christ says:

“Behold, I am making all things new!”

And it is Christ that has the authority to say such things, for he was the first to be resurrected and be clothed with the imperishable.

Our hope is in a future resurrected existence in the “new heavens and earth.” It is on this earth that Jesus prayed, “your kingdom come, your will be done on earth as it is in heaven” (Matt. 6:10). Heaven is indeed coming to earth. Jesus has called for its renewal and resurrection!

“Heaven, in the Bible, is not a future destiny but the other, hidden, dimension of our ordinary life—God’s dimension, if you like. God made heaven and earth; at the last he will remake both and join them together forever.” N.T. Wright, Surprised by Hope, 19

NOTE: The original section Hell: Eternal Torture? was removed and expanded into a single article.

Resurrection Future

“I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable… for the perishable must clothe itself with the imperishable, and the mortal with immortality.Paul, 1 Cor. 15:50, 53

Some folks would have you believe that the resurrection has already taken place in the spiritual sense and there is therefore no need for a physical resurrection of our bodies. This view highlights the work of the cross but overlooks the importance and power of a physical resurrection in order to maintain its toxic eschatology.

We can’t afford to ignore the earliest Jewish meaning of the word resurrection. Resurrection always refers to a new bodily existence. Paul’s emphasis on Christ’s bodily resurrection in 1 Cor. 15:12-58 is to assure the saints that we too shall receive the same.

It should be equally accepted as his purpose for addressing those believers in Thessalonica (1 Thess. 4:13-18). The believers there were dealing with the deaths of loved ones around them. They had “fallen asleep” before the coming of Christ.

Concerning the Christian hope at death, Stanley Grenz writes:

“As Christians, however, our hope does not focus on any conception of life after death. On the contrary, our hope is directed toward the promise of resurrection. Therefore, anything we say about the status of the dead must arise out of our hope for resurrection.” Created for Community, p.271

It is by Christ’s death on the cross that we died. But it is through Christ’s resurrection that we may live. “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.”

Paul continues, “If we have been united with him in his death, we will certainly also be united with him in his resurrection” (Rom. 6:4-5).

Without the physical resurrection of our bodies, we may not enter into the fullness of the new creation. When heaven comes to earth and “the dwelling of God is with men,” we shall receive a body that is clothed imperishable and raised in immortality; a resurrected body for a resurrected world.

It is in the physical resurrection of the dead and the judgment that the “last enemy” is destroyed (1 Cor. 15:26). Death shall be no more!

“I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.” Jesus, John 11:25-26

Resurrection Now

Does the resurrection of Christ on the third day have any effect on us in the present? Paul believed we could know the power of Christ’s resurrection even now.

“I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead. Paul, Philippians 3:10-11

Paul wrote, “outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Cor. 4:16). How is it that resurrection has already begun in an inward way? It has happened by the death, burial, and resurrection of Christ. As N.T. Wright has written, it is in the resurrection of Christ that the world is already now “being born with Jesus” (SH, 73).

Jesus said, “I am the resurrection and the life…” and receiving his indwelling Spirit is receiving resurrection life (Jn. 12:24; 14:15-31; 16:5-16; Acts 1:8). The Kingdom of God has broken through into the old order of things and has already begun the work of resurrection in the here and now. It is doing a work within the hearts of men.

“The Kingdom of God belongs to the future, and yet the blessings of the Kingdom of God have entered into the present Age to deliver men from bondage to Satan and sin. Eternal life belongs to the Kingdom of God, to The Age to Come; but it, too, has entered into the present evil Age that men may experience eternal life in the midst of death and decay. We may enter into this experience of life by the new birth, by being born again.” George Eldon Ladd, The Gospel of the Kingdom, p. 71

We are able to stand firm and give ourselves fully to the work of the Lord because of our hope that soon Christ’s victory over death will become a reality for all of creation (1 Cor. 15:54-58). Resurrection is now working in the spiritual order of things.

The Kingdom of God is already here now and it is yet to come (Matt. 12:28; Mk. 1:15). It is working behind the scenes to destroy the sovereignty of Satan and is restoring the creation in every act of Christian love.

The Kingdom of God is breaking though into this present evil age because of Christ’s resurrection and it is testifying of the age to come when God will bring heaven to earth. The two-stage coming of the Kingdom should not be overlooked any longer (Lk. 19:11). The Lord is advancing his Kingdom even as I write this article. Heaven is invading earth in a covert operation of love.

How is the resurrection impacting our world today? What does the Kingdom look like in action? I believe Gregory Boyd very simply describes its nature and power.

He says, the Kingdom of God “always looks like Jesus—loving, serving, and sacrificing himself for all people, including his enemies. To the extent that an individual, church, or movement looks like that, it manifests the Kingdom of God. To the extent that it doesn’t look like that, it doesn’t.” The Myth of a Christian Religion, p. 14

If we are not willing to bleed like Jesus, we shall not know the power of his resurrection life. There is always a cross before there is a burst of light coming from the empty tomb. We must return to Christ and the foolishness of his cross if we wish to exhibit resurrection. For his Kingdom is not a matter of talk, but of power (1 Cor. 4:20).

This power does not come through utilizing the power-over structures of man to baptize the culture into the Christian religion. It is a spiritual authority that is earned by sharing the suffering of mankind. It happens when we see our neighbors as objects of God’s love instead of souls to conquer for our work-centered faith.

Resurrection happens in the here and now when the church is reflecting life as it will be in the new heavens and earth.

And that life always looks like Jesus Christ of Nazareth.

“For, as I have often told you before and now say again with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” Philippians3:1821

Suggested Reading:

The Bible & the Future by Anthony Hoekema Breaking the Code: Understanding the Book of Revelation by Bruce Metzger Created for Community: Connecting Christian Belief with Christian Living by S. Grenz The Eclipse of Christ in Eschatology: Toward a Christ-Centered Approach by Adrio Koenig An Evening in Ephesus: A Dramatic Commentary on Revelation by Bob Emery Gospel of the Kingdom: Scriptural Studies in the Kingdom of God by George Eldon Ladd IMMORTALITY OF THE SOUL OR RESURRECTION OF THE DEAD? by Oscar Cullmann The Myth of a Christian Religion: Losing Your Religion for the Beauty of a Revolution by Gregory Boyd Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church by N.T. Wright Dispensationalism: An Inquiry Into Its Leading Figures & Features by Jon Zens


Heaven to Earth: The Christian Hope in the Resurrection, Part II of III

“For if the dead are not raised then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those who have fallen asleep in Christ are lost.” Paul, 1 Cor. 15:16-18

It is quite clear that the resurrection of Christ is the one event upon which our entire faith rises or falls. Paul, quoting from an early creedal statement, says, “Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Cor. 15:3). “According to the Scriptures,” would of course be referring to the Old Testament Prophets.

The Pharisees often debated with the Sadducees whether or not resurrection could be a reality. Many Jews confidently believed that God would renew his creation and restore what was lost. But not even the Pharisees expected the resurrection to happen until the final Day of the Lord.

The resurrection of Christ even took his closest disciples by surprise. Jesus goes before us all by being the “firstborn among the dead” (Col. 1:18). The apostle Paul believed in this resurrection, not only in the possibility of it, but in the reality that he had indeed seen the crucified and resurrected Messiah Jesus (Acts. 9).

“It’s one thing to believe it. It’s another thing to see it.”  ~Benjamin Linus, LOST, “Dead is Dead” season 5, episode 12 (Ben’s response to seeing John Locke alive again.)

For a person to believe in the resurrection of Christ is to accept that they too will pass from death to a new bodily existence at the second parousia (i.e. “coming”) of Christ. Jesus himself passes from an earthly body to a real “spiritual body” and promises that those who follow him shall do the same (Jn. 11:25).

Jesus not only spoke of this new existence, but he allowed his closest followers to witness the glorious transfiguration, and later his visible presence in his resurrected body (Matt. 17; Lk. 24:36-49).

According to Paul, Jesus appeared to “more than five hundred” people in this new body. And at the time of Paul’s writing, these folks were “still living” and you could go talk to them yourself (1 Cor. 15:6).

Life After Death

Contemporary visions of the “afterlife” stand in stark contrast to the uniquely Christian hope in the resurrection of the dead. Let’s take a moment to briefly examine what others believe about the divine destiny of man.

We have already seen the Platonic or Gnostic vision of the immortality of the soul. This view seeks to emphasize the individual. In this vision, our lives culminate at death when the soul is released from the body and we are freed from the imperfections of the material world.

According to this view, discarding the body is necessary to reach the world of eternal ideas and touch the divine.

Another prominent view teaches that we all are destined for a blended union with the divine. Proponents of this idea, often known as monism, believe that God is impersonal and lacks personal distinctions. To become “one” with the divine is actually to lose all of your own personality and be absorbed in with the “great spirit” in the sky.

This view undermines the personhood and character of God as well as the personal nature of human beings.

Reincarnation goes a step further in this idea of union with the divine. According to this view, we do not blend with the divine immediately, but after a series of “rebirths” that continue until the soul has reached perfection. Since this cycle of rebirths is actually never-ending, life is ultimately meaningless. It believes the real person to be only the soul that moves from body to body.

Reincarnation denies the perfect God-created union of spirit, soul, and body.

Finally, we can’t leave out those who believe that a person simply ceases to exist upon death. This belief may just be the saddest of all things a person chooses to embrace. Believing that everything ceases at death rejects the created order left by God to lead us to knowledge of himself (Rom. 1:20). And it denies that internal longing for life beyond the grave.

This person should stop to observe the seasons. Winter can be dreadful, but Spring is forthcoming.

Pop-Culture Christianity

“Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.” Paul, 1 Cor. 15:51-52

Somehow believers have failed to recognize that Scripture teaches that the culmination of our earthly life is found in the future resurrection of the dead when the Lord will break through from heaven and establish his Kingdom upon the earth. They have missed John’s revelation of the Holy City “coming down out of heaven from God” (Rev. 21:2).

Instead, many have embraced an eschatological view that propagates some of the tenants of the pagan ideas already discussed. We see this most clearly in Christian funerals and popular teachings on the eschaton (i.e. “last things”) from the pulpit and the pen of preachers everywhere.

Pop-culture Christianity teaches a distorted view of death and the last days. And I believe it is partially born from a resistance to suffering in the New Testament fashion. We say we have the Kingdom in mind through “winning the culture” by legislating sin, when in reality we don’t wish to rely on the foolishness of the cross and suffer as Christ in patient love. We, like the world, are fighting against death instead of embracing it with hope in the resurrection.

American Christianity has made it possible for us to look past Paul’s words, “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12) and “For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him” (Phil. 1:29). We have built for us a faith that wants nothing but comfort in this world, only to turn and grieve in sorrow as the world grieves.

We have failed to know the true hope that comes by first confronting the ugliness and reality of death. To cope with the “sting” of death we resort to absurd beliefs that are more reflective of pagan teachings than they are of our distinctly Christian hope in the resurrection.

How can we know the victory until we have felt the defeat? Death has “lost its sting” because of the finished work of Christ (Rom. 6:5; 1 Cor. 15:55). Why would we ever use language that takes away from that work?

Evangelical Christianity has largely adopted pagan ideas of the “afterlife” that allows us to continue propagating the “no suffering for me” theology.

The Left Behind Series has done much to further the idea that what we all need is to escape or be “raptured” from this evil world and our lowly, decrepit bodies for a future “spiritual” existence on the other side of the cosmos.

Meanwhile, we are learning to care less and less about the soul of a terrorist, genocide, and the many ways we are destroying the planet.

What does it matter when the Christian life can be summed up in “going to heaven when you die”… which translates: this world isn’t so important after all. We can hardly see the urgency and the importance of it because the Gospel has been mixed with worldly political agendas.

You have heard it many times at funerals before and probably have said it yourself at some point: “they are in a better place… they have gone home.” Our hymns even reflect this Platonic idea of the soul’s escape from the body. “I’ll fly away O glory… when I die hallelujah by and by… I’ll fly way!”

Really? Are we flying away or are we awaiting the resurrection of the dead for a new existence when heaven comes to earth? If we are flying away, where are we going? Cause I’m not too sure I want to go there anymore.

Does this sound like a teaching that reflects our hope in the resurrection of the dead? Is it a development or a deviation from the Gospel that testifies that someday soon heaven will break through to this groaning earth and God’s reign will be known among the nations? According to the New Testament, it’s a clear deviation from the Gospel of “peace on earth.”

Why do we insist on furthering a dim view of the Christian hope?

We should stop and reconsider our anticipation in the resurrection of the dead when a believer is struck by the awfulness of death. In a better place, I’m sure, but “home,” I should think not. To be absent from the body is to be present with the Lord, sure.  (Lk. 23:42-43; Rom. 8:38-39; Phil. 1:23). But who can be home when they are separated from their body?

It is in the climatic event of resurrection that we shall enter our rest.

“The doctrine of the resurrection affirms that we do not enter into the fullness of eternity apart from the body, but only in the body.”  Stanley Grenz, Theology for the Community of God, pg. 588

When we reduce the Gospel to a few clichés and water it down with pagan ideas of life after death, all that is left is to convince our neighbors that hell is hot and that they better hop aboard the J-train before it shoves off headed past a few stars to the right and on till morning. Are we followers of Christ or members of the Heaven’s Gate cult?

If we believe there is life after death without the body, then we have greatly misunderstood our hope in the resurrection of the dead. All the saints past and present await the coming judgment and resurrection of the dead. It is as if all of creation is on the edge of its seat crying out for that passing from death to life (Rom. 8:22; Rev. 6:9-11).

Heaven and earth cry out, “Come, Lord Jesus! Come!”

“Now, at the climax of God’s salvation in the bodily resurrection of believers, the final enemy is defeated, the final victory won.” Michael S. Gorman, Apostle of the Crucified Lord, pg. 281

Until heaven comes to earth and God remakes the world for our new resurrected existence, we live in that hope. We live to testify of the coming Kingdom of God that is already, but not yet. Winter is here and the times are dreadful, but Spring is coming!

Heaven to Earth: The Christian Hope in the Resurrection, Part III


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