Rusty Wright examines the question of what happens to us after we die.  Many Christians have questions about this and there is a lot of information floating around on the topic.  Rusty applies a biblical worldview perspective to explain a distinctly Christian view of this topic we all have an interest in.  When we examine the Bible, we can develop a clearer picture of God’s answer to this question.

This article is also available in Spanish.

“I was dying. I heard the doctor pronounce me dead. As I lay on the operating table of the large hospital, a loud, harsh buzzing began to reverberate in my head. At the same time, I sensed myself moving quickly through a long, dark tunnel. Then suddenly I found myself outside my own physical body! Like a spectator, I watched the doctor’s desperate attempts to revive my corpse.

“Soon…I encountered a ‘being’ of light who showed me an instant replay of my life and helped me evaluate my past deeds.

“Finally I learned that my time to die had not yet come and that I had to return to my body. I resisted, for I had found my afterlife experience to be quite pleasant. Yet somehow I was reunited with my physical body and lived.”{1} Many people have reported near-death experiences (NDEs). What do they mean? What happens when we die?

While writing a book on this subject, I interviewed people with fascinating stories. A Kansas woman developed complications after major surgery. She sensed herself rising out of her body, soaring through space, and hearing heavenly voices before returning to her body.

An Arizona man in a coma five months after a motorcycle accident said he saw his deceased father, who spoke with him.

Various theories attempt to explain these NDEs. Physiological explanations suggest a physical cause–perhaps a blow to the head or lack of oxygen in the brain. Pharmacological explanations point to drugs or anesthetics. Psychological explanations propose mental causes such as defense mechanisms or wish fulfillment. Spiritual explanations cite NDEs as previews of the afterlife, either genuine (if divine) or distorted (if demonic). Applications of these theories can be complex.{2} During my sophomore year at Duke University, the student in the room next to mine was struck by lightning and killed instantly. For days our fraternity was in a state of shock. People were asking questions such as, “Where is Mike now?” “Is there life after death?” “If so, what is it like?”

LIFE AFTER DEATH?

Can we know whether there is life after death? What method would we use to find out?

The experimental method, useful for scientific questions, is inadequate for evaluating NDEs. It is impossible in medical emergencies to establish the required controlled situations and repeatability. Scientists also have no mind-reading machines to evaluate mental/spiritual experiences. And finding volunteers for NDE experiments would be difficult.

The experiential method receives mixed reviews. NDEs can provide useful information, but the mind can trick us. Dreams, fantasies, hallucinations, drug trips, drunkenness, states of shock–all can evoke mental images that seem real but aren’t.

Some suggest a spiritual method for evaluating these phenomena. What if we could find a spiritual authority, someone with trustworthy credentials, to tell us the truth about afterlife issues?

Following Mike’s death, I explained to the men in our fraternity that an increasing number of educated men and women believe that Jesus Christ is a trustworthy spiritual authority. Once I, myself, was skeptical of Christianity, but examining the evidences for Jesus’ resurrection convinced me He could be trusted. I found the resurrection of Christ one of the best attested facts of history.{3} If Jesus died and came back from the dead, He could accurately tell us what death and the afterlife are like. The fact that He successfully predicted His own resurrection helps us believe that He will tell us the truth about the afterlife. What did Jesus and those He taught say about it?

WHAT IS THE AFTERLIFE LIKE?

Jesus indicated that the afterlife will be personal.

Our personalities will not be annihilated. We won’t blend into the great impersonal ocean of cosmic consciousness, as some propose. We will continue to exist. We will not become angels, as others suggest. Angels are “ministering spirits” sent out to serve believers in Christ.{4} They are already-created beings, distinct from humans.{5} At the moment Jesus died on the cross He cried out, “Father, into your hands I commit my spirit” (Luke 23:46).

Earlier, a thief who hung on a cross next to His said, “Jesus, remember me when you come into your kingdom.” Jesus responded, “I tell you the truth. today you will be with me in paradise” (Luke 23:42-43).

Jesus believed that His own spirit was going to be with God. He also believed that the thief (apparently the thief’s soul or spirit) would be with Him in heaven that same day. Clearly, Jesus was not thinking of death as annihilation but as a separation from the physical body.

Elsewhere Jesus implied that our personalities somehow remain intact after death. He once said, “Many will come. . .and will take their places at the feast with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11).

Abraham, Isaac, and Jacob–the forefathers of the Jewish nation–had died centuries earlier. Yet Jesus, speaking about a future event, mentioned them by name. He implied that their personalities were maintained.

Did you ever wonder if you’ll be able to see departed loved ones after you die? Apparently those who participate in eternal life will be able to recognize each other. King David, who reigned over the ancient nation of Israel around 1000 B.C., spoke of being with his dead son again.{6} Jesus’ disciples once caught a glimpse of Moses and Elijah, two long-dead heroes of Israel, and recognized them. {7}

Jesus taught that eternal life will be relational.

Life in heaven will focus on a personal relationship with Him and on meaningful relationships with each other. These will be the warmest and most enriching relationships we could ever have.

Before His death, Jesus promised His disciples that one day they would be with Him again: “I am going. . .to prepare a place for you. And. . .I will come back and take you to be with me that you also may be where I am” (John 14:2-3).

Paul, a first-century believer in Jesus, wrote about his “desire to depart and be with Christ” (Philippians 1:23).

Jesus defined life in heaven when He said, “This is eternal life: that they [people who believe in Him] may know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). In other words, eternal life will involve getting to know God and the meaning of life better.

Eternal life will be enjoyable.

Paul also wrote, “No mind has conceived what God has prepared for those who love him” (l Corinthians 2:9).

John, Jesus’ disciple, wrote, “[God] will wipe every tear from their eyes. There will be no more death or mourning or crying or pain” (Revelation 21:4). Another New Testament writer encourages us to “fix our eyes on Jesus…who, for the joy set before him endured the cross…and sat down at the right hand of the throne of God” (Hebrews 12:2). Eternal life with God will be joy that defies description and exceeds our imagination.

Life after death will be eternal.

It will never end. Have you ever watched a movie so good you wished it would never end?

Have you ever savored a dessert so sweet, you wished it would last and last? Have you ever had a relationship so fulfilling you hoped it would go on forever? Eternal life will be that good, and better! It will never end. “God has given us eternal life,” wrote John, “and this life is in His Son” (l John 5:11).

Jesus taught that eternal life involves all of the positive and none of the negative. God loves us and desires only the best for us now and in eternity.

How sad that some people don’t take advantage of all He has provided.

DON’T STOP!

Chattanooga cardiologist Maurice Rawlings, M.D., tells of a patient who had a cardiac arrest in Dr. Rawlings’ office. Throughout the attempted resuscitation, the patient faded in and out. Each time the doctor interrupted the heart massage, the patient appeared to die again.

When the man came to, he screamed, “I am in hell!” A look of sheer terror clouded his face. “Don’t stop!” he begged. “Don’t you understand? I am in hell. Each time you quit I go back to hell! Don’t let me go back to hell!” The patient survived and put his faith in Christ to take away his sins and secure his place in heaven.{8} The place the Bible calls hell, or hades, is the current home of those who do not accept Jesus’ gift of forgiveness. It is a place of constant, conscious torment.{9} Hades is not the final dwelling place of those who die without a personal relationship with Christ. John says these will be judged at the “great white throne” judgment. Since no one’s deeds are sufficient to earn eternal life, those without Christ’s pardon will be cast into the “lake of fire.”{10} Jesus said that “the eternal fire…has been prepared for the devil and his angels” (Matthew 25:41).

Not a pleasant subject. But remember, God does not want you to perish in hell. He loves you and wants you to spend eternity with Him. Not without Him.{11} Paul wrote that God our Savior wants all people to be saved (or made safe from the consequences of sin, which is separation from God). He wants us to know Him because He is truth.{12} God sent Jesus Christ, His Son, to pay the penalty for our sins (attitudes and actions that fall short of God’s perfection). Jesus literally went through hell for us. We simply need to receive His free gift of forgiveness–we can never earn it–to be guaranteed eternal life. “Whoever hears my word, Jesus says, “and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life” (John 5:24).

WHAT ABOUT YOU?

According to the latest figures, the death rate in this country is still 100 percent. Every day on this planet about 140,000 people die.

What most of us are interested in is not “What happens to people when they die?” but “What will happen to me when I die?”

Some seek to avoid the issue of death or to insulate themselves from concern through popularity, possessions, pursuits, or power. Many feel that whatever belief makes you feel comfortable is OK. Do any of these descriptions fit you?

A nightclub near Cincinnati was packed one evening. Suddenly a busboy stepped onto the stage, interrupted the program, and announced that the building was on fire. Perhaps because they saw no smoke, many of the guests remained seated. Maybe they thought it was a joke, a part of the show. When they finally saw the smoke, it was too late. More than 150 people died as the nightclub burned.

As you consider death, are you believing what you want to believe or what the evidence shows is true? Jesus said, “I am the resurrection and the life. He who believes in me will live, even though he dies” (John 11:25).

Place your faith in Jesus Christ as your Savior, and you, too, will live even if you die.

Notes

1. Adapted from Raymond A. Moody, Jr., M.D., Life After Life (New York: Bantam, 1976), pp. 21-22.
2. For a more complete discussion, see the book from which this article is adapted: Rusty Wright, The Other Side of Life (Singapore: Campus Crusade Asia Limited, 1979, 1994).
3. See, for example, Josh McDowell, Evidence That Demands a Verdict (San Bernardino, CA: Campus Crusade for Christ, 1972).
4. Hebrews 1:14.
5. Hebrews 2:16.
6. 2 Samuel 12:23.
7. Matthew 17:14.
8. Maurice Rawlings, M.D., Beyond Death’s Door (Nashville: Thomas Nelson, 1978), pp. 19-20.
9. Luke 16:23-24.
10. Revelatlon 20:11-15.
11. John 3:16.
12. I Timothy 2:3-4

© 1996 Rusty Wright. All rights reserved.
This article appeared in Pursuit magazine, Vol. V, No. 2.

Don Closson provides a summary of the process through which the books of the New Testament were selected by the early church fathers and brought down to modern times.  Understanding how the books of the Bible were determined according to important criteria of authorship, wide acceptance and relevance, help give us an appreciation for the wonder of God’s word to us.

The Early Church Fathers

Some Christians are unnerved by the fact that nowhere does God itemize the sixty-six books that are to be included in the Bible. Many believers have at best a vague notion of how the church arrived at what we call the Canon of Scripture. Even after becoming more aware, some believers are uncomfortable with the process by which the New Testament Canon was determined. For many, it was what appears to be a haphazard process that took far too long.

Furthermore, whether talking with a Jehovah’s Witness, a liberal theologian, or a New Ager, Christians are very likely to run into questions concerning the extent, adequacy, and accuracy of the Bible as God’s revealed Word.

In this essay, therefore, we will consider the development of the doctrine of the Scriptures in the Church Age. Just how did the church decide on the books for inclusion in the New Testament? This discussion will include both how the Canon was established and the various ways theologians have viewed the Bible since the Canon was established.

The period immediately following the passing of the Apostles is known as the period of the Church Fathers. Many of these men walked with the Apostles and were taught directly by them. Polycarp and Papias, for instance, are considered to have been disciples of the Apostle John. Doctrinal authority during this period rested on two sources, the Old Testament (O.T.) and the notion of Apostolic succession, being able to trace a direct association to one of the Apostles and thus to Christ. Although the New Testament (N.T.) Canon was written, it was not yet seen as a separate body of books equivalent to the O.T. Six church leaders are commonly referred to: Barnabas, Hermas, Clement of Rome, Polycarp, Papias, and Ignatius (Berkhof, The History of Christian Doctrines, 37). Although these men lacked the technical sophistication of today’s theologians, their correspondence confirmed the teachings of the Apostles and provides a doctrinal link to the N.T. Canon itself. Christianity was as yet a fairly small movement. These Church Fathers, often elders and bishops in the early Church, were consumed by the practical aspects of Christian life among the new converts. Therefore, when Jehovah’s Witnesses argue that the early church did not have a technical theology of the Trinity, they are basically right. There had been neither time nor necessity to focus on the issue. On the other hand these men clearly believed that Jesus was God as was the Holy Spirit, but they had yet to clarify in writing the problems that might occur when attempting to explain this truth.

The early Church Fathers had no doubt about the authority of the O.T., often prefacing their quotes with “For thus saith God” and other notations. As a result they tended to be rather moralistic and even legalistic on some issues. Because the N.T. Canon was not yet settled, they respected and quoted from works that have generally passed out of the Christian tradition. The books of Hermas, Barnabas, Didache, and 1 and 2 Clement were all regarded highly (Hannah, Lecture Notes for the History of Doctrine, 2.2). As Berkhof writes concerning these early Church leaders, “For them Christianity was not in the first place a knowledge to be acquired, but the principle of a new obedience to God” (Berkhof, History of the Christian Church, 39).

Although these early Church Fathers may seem rather ill-prepared to hand down all the subtle implications of the Christian faith to the coming generations, they form a doctrinal link to the Apostles (and thus to our Lord Jesus Christ), as well as a witness to the growing commitment to the Canon of Scripture that would become the N.T. As Clement of Rome said in first century, “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit” (Geisler, Decide For Yourself, 11).

The Apologists

After the early Church Fathers comes the era of the Apologists and Theologians, roughly including the second, third, and fourth centuries. It is during this period that the Church takes the initial steps toward establishing a “rule of faith” or Canon.

During this period both internal and external forces caused the church to begin to systematize both its doctrines and its view of revelation. Much of the systemization came about as a defense against the heresies that challenged the faith of the Apostles. Ebionitism humanized Jesus and rejected the writings of Paul, resulting in a more Jewish than Christian faith. Gnosticism attempted to blend oriental theosophy, Hellenistic philosophy, and Christianity into a new religion that saw the physical creation as evil and Christ as a celestial being with secret knowledge to teach us. It often portrayed the God of the O.T. as inferior to the God of the N.T. Marcion and his movement also separated the God of the Old and New Testaments, accepting Paul and Luke as the only writers who really understood the Gospel of Christ (Berkhof, History of Christian Doctrine, 54). Montanus, responding to the gnostics, ended up claiming that he and two others were new prophets offering the highest and most accurate revelation from God. Although they were basically orthodox, they exalted martyrdom and a legalistic asceticism that led to their rejection by the Church.

Although the term canon was not used in reference to the N.T. texts until the fourth century by Athanasius, there were earlier attempts to list the acceptable books. The Muratorian Canon listed all the books of the Bible except for 1 John, 1 and 2 Peter, Hebrews, and James around A.D. 180 (Hannah, Notes, 2.5). Irenaeus, as bishop of Lyon, mentions all of the books except Jude, 2 Peter, James, Philemon, 2 and 3 John, and Revelation. The Syriac Version of the Canon, from the third century, leaves out Revelation.

It should be noted that although these early Church leaders differed on which books should be included in the Canon, they were quite sure that the books were inspired by God. Irenaeus, in his work Against Heresies, argues that, “The Scriptures are indeed perfect, since they were spoken by the Word of God [Christ] and His Spirit” (Geisler, Decide For Yourself, 12). By the fourth century many books previously held in high regard began to disappear from use and the apocryphal writings were seen as less than inspired.

It was during the fourth century that concentrated attempts were made both in the East and the West to establish the authoritative collection of the Canon. In 365, Athanasius of Alexandria listed the complete twenty-seven books of the New Testament which he regarded as the “only source of salvation and of the authentic teaching of the religion of the Gospel” (Hannah, Notes, 2.6). While Athanasius stands out in the Eastern Church, Jerome is his counterpart in the West. Jerome wrote a letter to Paulinus, bishop of Nola in 394 listing just 39 O.T. books and our current 27 N.T. ones. It was in 382 that Bishop Damasus had Jerome work on a Latin text to standardize the Scripture. The resulting Vulgate was used throughout the Christian world. The Synods of Carthage in 397 and 418 both confirmed our current twenty-seven books of the NT.

The criteria used for determining the canonicity of the books included the internal witness of the Holy Spirit in general, and specifically Apostolic origin or sanction, usage by the Church, intrinsic content, spiritual and moral effect, and the attitude of the early church.

The Medieval and Reformation Church

In the fourth century Augustine voiced his belief in the verbal, plenary inspiration of the N.T. text, as did Justin Martyr in the second. This meant that every part of the Scriptures, down to the individual word, was chosen by God to be written by the human writers. But still, the issue of what should be included in the Canon was not entirely settled. Augustine included the Book of Wisdom as part of the Canon and held that the Septuagint or Greek text of the O.T. was inspired, not the Hebrew original. The Church Fathers were sure that the Scriptures were inspired, but they were still not in agreement as to which texts should be included.

As late as the seventh and eighth centuries there were church leaders who added to or subtracted from the list of texts. Gregory the Great added Tobias and Wisdom and mentioned 15 Pauline epistles, not 14. John of Damascus, the first Christian theologian who attempted a complete systematic theology, rejected the O.T. apocrypha, but added the Apostolic Constitution and 1 and 2 Clement to the N.T. One historian notes that “things were no further advanced at the end of the fourteenth century than they had been at the end of the fourth” (Hannah, Notes, 3.3). This same historian notes that although we would be horrified at such a state today, the Catholicism of the day rested far more on ecclesiastical authority and tradition than on an authoritative Canon. Thus Roman Catholicism did not find the issue to be a critical one.

The issue of canonical authority finally is addressed within the bigger battle between Roman Catholicism and the Protestant Reformation. In 1545 the Council of Trent was called as a response to the Protestant heresy by the Catholic Church. As usual, the Catholic position rested upon the authority of the Church hierarchy itself. It proposed that all the books found in Jerome’s Vulgate were of equal canonical value (even though Jerome himself separated the Apocrypha from the rest) and that the Vulgate would become the official text of the Church. The council then established the Scriptures as equivalent to the authority of tradition.

The reformers were also forced to face the Canon issue. Instead of the authority of the Church, Luther and the reformers focused on the internal witness of the Holy Spirit. Luther was troubled by four books, Jude, James, Hebrews, and Revelation, and though he placed them in a secondary position relative to the rest, he did not exclude them. John Calvin also argued for the witness of the Spirit (Hannah, Notes, 3.7). In other words, it is God Himself, via the Holy Spirit who assures the transmission of the text down through the ages, not the human efforts of the Catholic Church or any other group. Calvin rests the authority of the Scripture on the witness of the Spirit and the conscience of the godly. He wrote in his Institutes,

Let it therefore be held as fixed, that those who are inwardly taught by the Holy Spirit acquiesce implicitly in Scripture; that Scripture, carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit. Enlightened by him, we no longer believe, either on our own judgment or that of others, that the Scriptures are from God; but, in a way superior to human judgment, feel perfectly assured as much so as if we beheld the divine image visibly impressed on it that it came to us, by the instrumentality of men, from the very mouth of God.

He goes on the say, “We ask not for proofs or probabilities on which to rest our judgment, but we subject our intellect and judgment to it as too transcendent for us to estimate.”

Modern Views

Although the early church, up until the Reformation, was not yet united as to which books belonged in the Canon, they were certain that the books were inspired by God and contained the Gospel message that He desired to communicate to a fallen world. After the Reformation, the books of the Canon were widely agreed upon, but now the question was, Were they inspired? Were they God breathed as Paul declared in 2 Timothy 3:16?

What led to this new controversy? A great change began to occur in the way that learned men and women thought about the nature of the universe, God, and man’s relationship to both. Thinking in the post-Reformation world began to shift from a Christian theistic worldview to a pantheistic or naturalistic one. As men like Galileo and Francis Bacon began to lay the foundation for modern science, their successes led others to apply their empirical methodology to answering philosophical and theological questions.

Rene Descartes (1596-1650), although a believer, began his search for knowledge from a position of doubt, assuming only that he exists because he is able to ask the question. Although he ends up affirming God, he is able to do this only by assuming God’s existence, not via rational discovery (Hannah, Notes, 4.2). Others that followed built upon his system and came to different conclusions. Spinoza (1633-77) arrived at pantheism, a belief that all is god, and Liebnitz (1646-1716) concluded that it is impossible to acquire religious knowledge from a study of history.

Thomas Hobbes (1588-1679) took another step away from the notion of revealed truth. He attempted to build a philosophy using only reason and sense perception; he rejected the idea that God might have imprinted the human mind with knowledge of Himself. Another big step was taken by Immanuel Kant (1724-1804). Attempting to protect Christian thinking from the attacks of science and reason, he separated knowledge of God or spirit and knowledge of the phenomenal world. The first was unknowable, the second was knowable. Christianity was reduced to a set of morals, the source of which was unknowable by humanity.

The 1800s brought with it the fruit of Kant’s separation of truth from theology. German theologians built upon Kant’s foundation resulting in man becoming the source of meaning and God fading into obscurity. Frederick Schleiermacher (1768-1834) replaced revelation with religious feeling, and salvation by grace with self-analysis. The Scriptures have authority over us only if we have a religious feeling about them first. The faith that leads to this religious feeling may come from a source completely independent of the Scriptures.

David Strauss (1808-74) completely breaks from the earlier high view of Scripture. He affirms a naturalistic worldview by denying the reality of a supernatural dimension. In his book, Leben Jesu (“The Life of Jesus”), he completely denies any supernatural events traditionally associated with Jesus and His apostles, and calls the Resurrection of Christ “nothing other than a myth” (Hannah, Notes, 4.5). Strauss goes on to claim that if Jesus had really spoken of Himself as the N.T. records, He must have been out of His mind. In the end, Strauss argues that the story we have of Christ is a fabrication constructed by the disciples who added to the life of Christ what they needed to in order for Him to become the Messiah. Strauss’s work would be the foundation for numerous attacks on the accuracy and authenticity of the N.T. writers, and of the ongoing attempt, even today, to demythologize the text and find the so-called “real Jesus of history.”

What Now?

As one reviews the unfolding story of how the Canon of Christian Scriptures has been formed and then interpreted, we can get a fairly accurate picture of the changes that have taken place in the thinking of Western civilization. Two thousand years ago men walked with Christ and experienced His deity first hand. God, through the Holy Spirit, led many of these men to compose an inspired account of their experiences which revealed to the following generations what God had done to save a fallen world. This text along with the notion of Apostolic succession was accepted as authoritative by the emerging Christian population, and would eventually come to dominate much of Western thought. In the sixteenth century, the Reformation rejected the role of tradition, mainly the Roman Catholic Church, when it had begun to supersede the authority of Scripture. Later, the Enlightenment began the process of removing the possibility of revelation by elevating man’s reason and limiting our knowledge to what science could acquire. This was the birth of Modernism, attempting to answer all the questions of life without God.

The wars and horrors of the twentieth century have crushed many thinkers’ trust in mankind’s ability to implement a neutral, detached scientific mind to our problems and its ability to determine truth. As a result, many have rejected modernism and the scientific mind and have embraced a postmodernist position which denies anyone’s ability to be a neutral collector of truth, which might be true for everyone, everywhere. This has left us with individual experience and personal truth. Which really means that truth no longer exists. What does this mean for the theologian who has accepted the conclusions of postmodern thinking? One theologian writes, “At the present, however, there is no general agreement even as to what theology is, much less how to get on with the task of systematics. . . . We are, for the most part, uncertain even as to what the options are” (Robert H. King, Christian Theology: An Introduction to Its Traditions and Tasks, 1-2).

This same theologian argues that Christian theology can no longer rest upon metaphysics or history. In other words, neither man’s attempt to explain the causes or nature of reality nor the historical record of any texts, including the Bible can give us a sure foundation for doing theology. We have the remarkable situation of modern theologians attempting to do theology without any knowledge of God and His dealings with His creation. It is not surprising that modern theologians are seeing Hare Krishna and Zen Buddhism, along with other Eastern traditions, as possibilities for integration with Christian thought or at least Christian ethics. These traditions are not rooted in historical events and often deny any basis in rational thinking, even to the point of questioning the reality of the self (King, Christian Theology, 27).

Once individuals refuse to accept the claim of inspiration that the Bible makes for itself, they are left with a set of ethics without a foundation. History has shown us that it rarely takes more than a generation for this kind of religion to lose its significance within a culture. How then do we know that Christianity is true? William Lane Craig, in his book Reasonable Faith, makes an important point. As believers, we know that the Scriptures are inspired, and that the Gospel message is true, by the internal witness of the Holy Spirit. We show that it is true to unbelievers by demonstrating that it is systematically consistent. We make belief possible by using both historical evidence and philosophical tools. However, it is ultimately the Holy Spirit that softens hearts and calls men and women to believe in the God of the Bible.

© 1996 Probe Ministries International

This is not a Christian culture. We are living in an environment that challenges us to continually evaluate what it means to live the Christian life. So how do we respond? The answer begins with the Bible. Our view of culture must include biblical insights. In this essay we will strive to investigate selected passages of Scripture pertaining to culture.

 This article is also available in Spanish.

The Golden Calf and the Tabernacle: Judging Culture

Chapters 31-39 of Exodus provide a unique perspective of culture and God’s involvement with it. On one hand the work of man was blessed through the artistry of Bezalel, Oholiab, and other skilled artisans as they cooperated to build the tabernacle (35-39). On the other hand, the work of man in the form of the golden calf was rejected by God (31-34). This contrast serves to suggest a guideline with which we can begin to judge culture.

Chapter 31:1-11 contains God’s initial instructions to Moses concerning the building of the tabernacle in the wilderness. Two important artisans, Bezalel and Oholiab, are recognized by God as being especially gifted for this work. These men were skilled,(1) creative people who were able to contribute significantly to the religious/cultural life of the nation of Israel. But at this point in the narrative the scene changes dramatically.

While Moses was on the mountain with God, the people became impatient and decided to make a god, an idol. This prompted an enraged response from both God and Moses. The end result was tragic: three thousand were slain as a result of their idolatry.

Then the attention of the people was directed toward the building of the tabernacle. Chapters 35-39 contain detailed accounts from God pertaining to the tabernacle, and the subsequent work of the skilled artisans, including Bezalel and Oholiab. The finished product was blessed (39:42-43).

In this brief survey of a portion of Israel’s history we have seen two responses to the work of man’s hands: one negative, the other positive. The people fashioned a piece of art, an idol; the response was negative on the part of God and Moses. The people fashioned another piece of art, the tabernacle; the response was positive and worthy of the blessing of both God and Moses. Why the difference in judgment? The answer is deceptively simple: the intent of the art was evaluated. And it was not a matter of one being “secular” and the other “sacred.” Art, the cultural product, was not the problem. “Just as art can be used in the name of the true God, as shown in the gifts of Bezalel, so it can be used in an idolatrous way, supplanting the place of God and thereby distorting its own nature.”(2)

Art is certainly a vital element of culture. As a result, we should take the lessons of Exodus 31-39 to heart. Our evaluation of culture should include an awareness of intent without being overly sensitive to form. If not, we begin to assign evil incorrectly. As Carl F.H. Henry says, “The world is evil only as a fallen world. It is not evil intrinsically.”(3)

These insights have focused on certain observers of cultural objects as seen in art: God, Moses, and the people of Israel. In the first case God and Moses saw the golden calf from one perspective, the people of Israel from another. In the second case all were in agreement as they observed the tabernacle. The people’s perception changed; they agreed with God’s intent and aesthetic judgement. The lesson is that our cultural life is subject to God.

Entering the Fray

How do you react when you’re out of your comfort zone: your surroundings, friends, and family? Do you cringe and disengage yourself? Or do you boldly make the best of the new locality?

The first chapter of Daniel tells of four young men who were transported to a culture other than their own by a conquering nation, Babylonia. Their response to this condition provides us with insights concerning how we should relate to the culture that surrounds us. Daniel, of course, proves to be the central figure among the four. He is the focus of our attention.

Several facets of this chapter should be noted. First, Daniel and his friends were chosen by the king of Babylon, Nebuchadnezzar, to serve in his court. They were chosen because of their “intelligence in every branch of wisdom … understanding … discerning knowledge … and ability for serving in the king’s court” (v. 4). Second, they were taught “the literature and language of the Chaldeans” (v. 4). Third, Daniel “made up his mind” that he would not partake of the Babylonian food and drink (v. 8). Fourth, “God granted Daniel favor and compassion” with his superiors even though he and his friends would not partake of the food (v. 9-16). Fifth, “God gave them knowledge and intelligence in every branch of literature and wisdom” (v. 17). Sixth, the king found Daniel and his friends to be “ten times better than all the magicians and conjurers who were in all his realm” (v. 20).

This synopsis provides us with several important observations. First, evidently there was no attempt on the part of Daniel and his friends to totally separate themselves from the culture, in particular the educational system of that culture. This was a typical response among the ancient Jews. These young men were capable of interacting with an ungodly culture without being contaminated by it. Evangelicals are often paranoid as they live within what is deemed an unchristian culture. Perhaps a lesson can be learned from Daniel concerning a proper response. Of course such a response should be based on wisdom and discernment. That leads us to our second observation.

Second, even though Daniel and his companions learned from the culture, they did so by practicing discernment. They obviously compared what they learned of Babylonian thought with what they already understood from God’s point of view. The Law of God was something with which they were well acquainted. Edward Young’s comments on v. 17 clarify this: “The knowledge and intelligence which God gave to them … was of a discerning kind, that they might know and possess the ability to accept what was true and to reject what was false in their instruction.”(4) Such perception is greatly needed among evangelicals. A separatist, isolationist mentality creates moral and spiritual vacuums throughout our culture. We should replace those vacuums with ideas that are spawned in the minds of Godly thinkers and doers.

Third, God approved of their condition within the culture and even gave them what was needed to influence it (v. 17).

Evangelicals may be directed by God to enter a foreign culture that may not share their worldview. Or, they may be directed to enter the culture that surrounds them, which, as with contemporary western culture, can be devoid of the overt influence of a Christian worldview. If so, they should do so with an understanding that the Lord will protect and provide. And He will demonstrate His power through them as the surrounding culture responds.

The World in the New Testament

In and of: two simple words that can stimulate a lot of thought when it comes to what the Bible says about culture, or the world. After all, we are to be in the world but not of it. Let’s see what the New Testament has to say.

The terms kosmos and aion, both of which are generally translated “world,” are employed numerous times in the New Testament. A survey of kosmos will provide important insights. George Eldon Ladd presents usages of the word:(5)

First, the world can refer to “both the entire created order (Jn. 17:5, 24) and the earth in particular (Jn. 11:9; 16:21; 21:25).”(6) This means “there is no trace of the idea that there is anything evil about the world.”(7) Second, “kosmos can designate not only the world but also those who inhabit the world: mankind (12:19; 18:20; 7:4; 14:22).”(8) Third, “the most interesting use of kosmos … is found in the sayings where the world – mankind – is the object of God’s love and salvation.”(9)

But men, in addition to being the objects of God’s love, are seen “as sinful, rebellious, and alienated from God, as fallen humanity. The kosmos is characterized by wickedness (7:7), and does not know God (17:25) nor his emissary, Christ (1:10).”(10) “Again and again … the world is presented as something hostile to God.”(11) But Ladd reminds us that “what makes the kosmos evil is not something intrinsic to it, but the fact that it has turned away from its creator and has become enslaved to evil powers.”(12)

So what is the Christian’s responsibility in this evil, rebellious world? “The disciples’ reaction is not to be one of withdrawal from the world, but of living in the world, motivated by the love of God rather than the love of the world.”(13) “So his followers are not to find their security and satisfaction on the human level as does the world, but in devotion to the redemptive purpose of God” (17:17, 19).(14)

The apostle Paul related that “`worldliness’ consists of worshipping the creature rather than the creator (Rom. 1:25), of finding one’s pride and glory on the human and created level rather than in God. The world is sinful only insofar as it exalts itself above God and refuses to humble itself and acknowledge its creative Lord.”(15) The world is seen as it should be seen when we first worship its creator.

This summary of kosmos contributes several points that can be applied to our survey. First, the world is hostile toward God; this includes the rebellion of mankind. Second, this hostility was not part of the original created order; the world was created good. Third, this world is also the object of God’s redemptive love and Christ’s sacrifice. Fourth, the world is not to be seen as an end in itself. We are always to view culture in the light of eternity. Fifth, we are to be about the business of transforming the world. “We are not to follow the world’s lead but to cut across it and rise above it to a higher calling and style.”(16) Or, as Ronald Allen says: “Ours is a world of lechery and war. It is also a world of the good, the beautiful, and the lovely. Eschew lechery; embrace the lovely– and live for the praise of God in the only world we have!”(17)

We are in need of a balance that does not reject beauty, but at the same time recognizes the ugly. Our theology should entail both. The world needs to see this.

Corinthians and Culture

“You’re a Corinthian!” If you had heard that exclamation in New Testament times you would know that the person who said it was very upset. To call someone a Corinthian was insulting. Even non- Christians recognized that Corinth was one of the most immoral cities in the known world.

Paul’s first letter to the Corinthians contains many indications of this. The believers in Corinth were faced with a culture which resembled ours in several ways. It was diverse ethnically, religiously, and philosophically. It was a center of wealth, literature, and the arts. And it was infamous for its blatant sexual immorality. How would Paul advise believers to respond to life in such a city?

That question can be answered by concentrating on several principles that can be discovered in Paul’s letter. We will highlight only a few of these by focusing on certain terms.

Liberty is a foundational term for Christians entering the culture, but it can be misunderstood easily. This is because some act as if it implies total freedom. But “The believer’s life is one of Christian liberty in grace.”(18) Paul wrote, “All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything” (6:12, 10:23). It must be remembered, though, that this liberty is given to glorify God. A liberty that condones sin is another form of slavery. Thus, “Whether … you eat or drink or whatever you do, do all to the glory of God” (10:31). In addition, we must be aware of how our liberty is observed by non-believers. Again Paul wrote, “Give no offense either to Jews or to Greeks or to the church of God” (10:32).

Conscience is another term that figures prominently in how we enter the culture. We must be very sensitive to what it means to defile the conscience. There must be a sensitivity to what tempts us. “The believer who cannot visit the world without making it his home has no right to visit at his weak points.”19 As a result, we need to cultivate the discipline that is needed to respond to the ways the Spirit speaks through our conscience.

Yet another term is brother. In particular, we should be aware of becoming a “stumbling block” to the person Paul calls a “weaker brother.” This does not mean that we disregard what has been said about liberty. “A Christian need not allow his liberty to be curtailed by somebody else. But he is obliged to take care that that other person does not fall into sin and if he would hurt that ther person’s conscience he has not fulfilled that obligation.”(20) This requires a special sensitivity to others, which is a hallmark of the Christian life.

On many occasions the Probe staff has experienced the challenge of applying these principles. For example, some of us speak frequently in a club in an area of Dallas, Texas called “Deep Ellum.” The particular club in which we teach includes a bar, concert stage, and other things normally associated with such a place. Some refer to the clientele as “Generation Xers” who are often nonconformists. We can use our liberty to minister in the club, but we must do so with a keen awareness of the principles we have discussed. When we enter that culture, which is so different from what we normally experience, we must do so by applying the wisdom found in God’s Word to the Corinthians.

Encountering the World

How do you get a hearing when you have something to say? In particular, how do you share the truth of God in ungodly surroundings?

Paul’s encounter with Athenian culture (Acts 17:16-34) is illustrative of the manner in which we can dialogue with contemporary culture. His interaction exhibits an ability to communicate with a diversity of the population, from those in the marketplace to the Epicurean and Stoic philosophers. And he exhibits an understanding of the culture, including its literature and art. Paul was relating a model for how we can relate our faith effectively. That is, we must communicate with language and examples that can be understood by our audience.

Verse 16 says that Paul’s “spirit was being provoked within him as he was beholding the city full of idols.” We should note that the verb translated “provoked” here is the Greek word from which we derive the term paroxysm. Paul was highly irritated. In addition, we should note that the verb is imperfect passive, implying that his agitation was a logical result of his Christian conscience and that it was continuous. The idolatry which permeated Athenian culture stimulated this dramatic response. Application: the idolatry of contemporary culture should bring no less a response from us. Materialism, Individualism, Relativism, and Secularism are examples of ideologies that have become idols in our culture.

Verses 17 and 18 refer to several societal groups: Jews, God- fearing Gentiles, Epicurean and Stoic philosophers, as well as the general population, namely “those who happened to be present.” Evidently Paul was able to converse with any segment of the population. Application: as alert, thinking, sensitive, concerned, discerning Christians we are challenged to confront our culture in all of its variety and pluralism. It is easier to converse with those who are like-minded, but that is not our only responsibility.

In verse 18 some of the philosophers call Paul an “idle babbler” (i.e., one who makes his living by picking up scraps). Application: we should realize that the Christian worldview, in particular the basic tenets of the gospel, will often elicit scorn from a culture that is too often foreign to Christian truth. This should not hinder us from sharing the truth.

The narrative of verses 19-31 indicates that Paul knew enough about Athenian culture to converse with it on the highest intellectual level. He was acutely aware of the “points of understanding” between him and his audience. He was also acutely aware of the “points of disagreement” and did not hesitate to stress them. He had enough knowledge of their literary expressions to quote their spokesmen (i.e., their poets), even though this does not necessarily mean Paul had a thorough knowledge of them. And he called them to repentance. Application: we need to “stretch” ourselves more intellectually so that we can duplicate Paul’s experience more frequently. The most influential seats in our culture are too often left to those who are devoid of Christian thought. Such a condition is in urgent need of change.

Paul experienced three reactions in Athens (vv. 32-34). First, “some began to sneer” (v. 32). They expressed contempt. Second, some said “We shall hear you again concerning this” (v. 32). Third, “some men joined him and believed” (v. 34). We should not be surprised when God’s message is rejected; we should be prepared when people want to hear more; and we can rejoice when the message falls on fertile soil and bears the fruit of a changed life.

Conclusion

We have seen that Scripture is not silent regarding culture. It contains much by way of example and precept, and we have only begun the investigation. There is more to be done. With this expectation in mind, what have we discovered from the Bible at this stage?

First, in some measure God “is responsible for the presence of culture, for he created human beings in such a way that they are culture-producing beings.”(21) Second, God holds us responsible for cultural stewardship. Third, we should not fear the surrounding culture; instead, we should strive to contribute to it through God- given creativity, and transform it through dialogue and proclamation. Fourth, we should practice discernment while living within culture. Fifth, the products of culture should be judged on the basis of intent, not form. Or, to simply further:

We advance the theory that God’s basic attitude toward culture is that which the apostle Paul articulates in I Corinthians 9:19-22. That is, he views human culture primarily as a vehicle to be used by him and his people for Christian purposes, rather than as an enemy to be combatted or shunned.(22)

Let us use the vehicle for the glory of God!

Notes

1. The word “skill,” which is frequently employed to describe artisans in these chapters (NASB), is from the Hebrew word hakam, meaning “wise.” One of its main synonyms is bin, basically meaning “discernment”. Thus, the skillful person is one who, in the minds of the Israelites, was also “wise” and “discerning” in his artistry.
2. Gene Edward Veith, The Gift of Art: The Place of the Arts in Scripture (Downers Grove, IL: InterVarsity, 1983), 31.
3. Carl F.H. Henry, Christian Personal Ethics (Grand Rapids: Baker, 1957), 420.
4. Edward J. Young, The Prophecy of Daniel (Grand Rapids, MI: Eerdmans, 1949), 48-49.
5. George Eldon Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974). In particular, see chapters 17 and 29.
6. Ibid., 225.
7. Ibid.
8. Ibid.
9. Ibid., 226.
10. Ibid.
11. Everett F. Harrison, Geoffrey W. Bromiley, and Carl F.H. Henry, eds. Baker’s Dictionary of Theology (Grand Rapids: Baker, 1960), s.v. “World, Worldliness,” by Everett F. Harrison.
12. Ladd, 226.
13. Ibid., 227.
14. Ibid.
15. Ibid., 400.
16. R.C. Sproul, The Holiness of God (Wheaton: Tyndale House, 1985), 209.
17. Ronald B. Allen, The Majesty of Man: The Dignity of Being Human (Portland, OR: Multnomah, 1984), 191.
18. Henry, 420.
19. Ibid., 428.
20. F.W. Grosheide, Commentary on the First Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 1953), 243.

©1996 Probe Ministries.

Kerby Anderson compares some current myths with a Christian perspective informed by the timeless teaching of the Bible.  These “pop psychology” ideas seem to make sense until one compares them with biblical insights from the creator of us all.

 This article is also available in Spanish.

Go into any bookstore and you will see shelves of self-help books, many of which promote a form of “pop psychology.” Although these are bestsellers, they are filled with half-truths and myths. In this essay we are going to look at some of these pop psychology myths as exposed by Dr. Chris Thurman in his book Self-Help or Self-Destruction. If you would like more information or documentation for the issues we cover in these pages, I would recommend you obtain a copy of his book.

Myth 1: Human beings are basically good.

The first myth I would like to look at is the belief that people are basically good. Melody Beattie, author of the best-seller Codependent No More, says that we “suffer from that vague but penetrating affliction, low self-worth.” She suggests we stop torturing ourselves and try to raise our view of ourselves. How do we do that? She says: “Right now, we can give ourselves a big emotional and mental hug. We are okay. It’s wonderful to be who we are. Our thoughts are okay. Our feelings are appropriate. We’re right where we’re supposed to be today, this moment. There is nothing wrong with us. There is nothing fundamentally wrong with us.”

In other words, Beattie is saying that we are basically good. There is nothing wrong with us. At least there is nothing fundamentally wrong with us. There isn’t any flaw that needs to be corrected.

Peter McWilliams, in his best-seller Life 101, actually addresses this issue head on. This is what he says in the brief section entitled, “Are human beings fundamentally good or fundamentally evil?”

My answer: good. My proof? I could quote philosophers, psychologists, and poets, but then those who believe humans are fundamentally evil can quote just as many philosophers, psychologists, and poets. My proof, such as it is, is a simple one. It returns to the source of human life: an infant. When you look into the eyes of an infant, what do you see? I’ve looked into a few, and I have yet to see fundamental evil radiating from a baby’s eyes. There seems to be purity, joy, brightness, splendor, sparkle, marvel, happiness—you know: good.
Before we see what the Bible says about the human condition, let me make one comment about Peter McWilliams’s proof. While an infant may seem innocent to our eyes, any parent would admit that a baby is an example of the ultimate in selfishness. A baby comes into the world totally centered on his own needs and oblivious to any others.

When we look to the Bible, we get a picture radically different from that espoused by pop psychologists. Adam and Eve committed the first sin, and the human race has been born morally corrupt ever since. According to the Bible, even a seemingly innocent infant is born with a sin nature. David says in Psalm 51:5 “Behold, I was brought forth in iniquity, and in sin my mother conceived me.” The newborn baby already has a sin nature and begins to demonstrate that sin nature early in life. Romans 3:23 tells us that “All have sinned and fall short of the glory of God.” We are not good as the pop psychologists teach, and we are not gods as the new age theologians teach. We are sinful and cut off from God.

Myth 2: We need more self-esteem and self-worth.

The next myth to examine is the one that claims what we really need is more self-esteem and self-worth. In the book entitled Self-Esteem, Matthew McKay and Patrick Fanning state, “Self- esteem is essential for psychological survival.” They believe that we need to quit judging ourselves and learn to accept ourselves as we are.

They provide a series of affirmations we need to tell ourselves in order to enhance our self-esteem. First, “I am worthwhile because I breathe and feel and am aware.” Well, shouldn’t that also apply to animals? And do I lose my self-esteem if I stop breathing? In a sense, this affirmation is a take off on Rene Descartes’s statement, “I think, therefore I am.” They seem to be saying “I am, therefore I am worthwhile.”

Second they say, “I am basically all right as I am.” But is that true? Is it true for Charles Manson? Don’t some of us, in fact all of us, need some changing? A third affirmation is “It’s all right to meet my needs as I see fit.” Really? What if I meet my needs in a way that harms you? Couldn’t I justify all sorts of evil in order to meet my needs?

Well, you can see the problem with pop psychology’s discussion of self-esteem. Rarely is it defined, and when it is defined, it can easily lead to evil and all kinds of sin.

It should probably be as no surprise that the Bible doesn’t teach anything about self-esteem. In fact, it doesn’t even define the word. What about the term self-worth? Is it synonymous with self-esteem. No, there is an important distinction between the terms self-esteem and self-worth.

William James, often considered the father of American psychology, defined self-esteem as “the sum of your successes and pretensions.” In other words, your self-esteem is a reflection of how you are actually performing compared to how you think you should be performing. So your self-esteem could actually fluctuate from day to day.

Self-worth, however, is different. Our worth as human beings has to do with the fact that we are created in God’s image. Our worth never fluctuates because it is anchored in the fact that the Creator made us. We are spiritual as well as physical beings who have a conscience, emotions, and a will. Psalm 8 says: “You have made him [mankind] a little lower than the angels, and you have crowned him with glory and honor. You have made him to have dominion over the works of Your hands, you have put all things under his feet.”

So the good news is that we bear God’s image, but the bad news is that all of these characteristics have been tainted by sin. Our worth should not be tied up in what we do, but in who God made us to be and what He has done for us.

Myth 3: You can’t love others until you love yourself.

Now I would like to look at the myth that you can’t love others until you love yourself. Remember the Whitney Houston song “The Greatest Love of All?” It says, “Learning to love yourself is the greatest love of all.”

Peter McWilliams, author of Life 101, promotes this idea in his book Love 101 which carries the subtitle “To Love Oneself Is the Beginning of a Lifelong Romance.” He asks, “Who else is more qualified to love you than you? Who else knows what you want, precisely when you want it, and is always around to supply it?” He believes that the answer to those questions is you.

He continues by saying, “If, on the other hand, you have been gradually coming to the seemingly forbidden conclusion that before we can truly love another, or allow another to properly love us, we must first learn to love ourselves—then this book is for you.” Notice that he not only is saying that you cannot love others until you love yourself, but that you can’t love you until you learn to love yourself.

Melody Beattie, author of CoDependent No More, believes the same thing. One of the chapters in her book is entitled, “Have a Love Affair With Yourself.” Jackie Schwartz, in her book Letting Go of Stress, even suggests that you write a love letter and “tell yourself all the attributes you cherish about yourself, the things that really please, comfort, and excite you.”

Does the Bible teach self-love? No, it does not. If anything, the Bible warns us against such a love affair with self. Consider Paul’s admonition to Timothy: “But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!” (2 Tim. 3:1-5).

The Bible discourages love of self and actually begins with the assumption we already love ourselves too much and must learn to show sacrificial love (agape love) to others. It also teaches that love is an act of the will. We can choose to love someone whether the feelings are there or not.

We read in 1 John 4, “Beloved, let us love one another, for love is of God, and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love. In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him.” The biblical pattern is this: God loves us, and we receive God’s love and are able to love others.

Myth 4: You shouldn’t judge anyone.

Let’s discuss the myth that you shouldn’t judge anyone. No doubt you have heard people say, “You’re just being judgmental” or “Who are you to judge me?” You may have even said something like this.

Many pop psychologists certainly believe that you shouldn’t judge anyone. In their book entitled Self-Esteem, Matthew McKay and Patrick Fanning argue that moral judgments about people are unacceptable. They write: “Hard as it sounds, you must give up moral opinions about the actions of others. Cultivate instead the attitude that they have made the best choice available, given their awareness and needs at the time. Be clear that while their behavior may not feel or be good for you, it is not bad.”

So moral judgments are not allowed. You cannot judge another person’s actions, even if you feel that it is wrong. McKay and Fanning go on to say why: “What does it mean that people choose the highest good? It means that you are doing the best you can at any given time. It means that people always act according to their prevailing awareness, needs, and values. Even the terrorist planting bombs to hurt the innocent is making a decision based on his or her highest good. It means you cannot blame people for what they do. Nor can you blame yourself. No matter how distorted or mistaken a person’s awareness is, he or she is innocent and blameless.”

As with many of these pop psychology myths, there is a kernel of truth. True we should be very careful to avoid a judgmental spirit or quickly criticize an individual’s actions when we do not possess all the facts. But the Bible does allow and even encourages us to make judgments and be discerning. In fact, the Bible should be our ultimate standard of right and wrong. If the Bible says murder is wrong, it is wrong. God’s objective standards as revealed in the Scriptures are our standard of behavior.

How do we apply these standards? Very humbly. We are warned in the gospels “Judge not, that you be not judged.” Jesus was warning us of a self-righteous attitude that could develop from pride and a hypocritical spirit. Jesus also admonished us to “take the plank out of [our] own eye” so that we would be able to “remove the speck from [our] brother’s eye” (Matt. 7:1-5).

Finally, we should acknowledge that Jesus judged people’s actions all the time, yet He never sinned. He offered moral opinions wherever He went. He said, “I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me” (John 5:30). Judging is not wrong, but we should be careful to do it humbly and from a biblical perspective.

Myth 5: All guilt is bad.

Finally, I would like to look at the myth that all guilt is bad. In his best-seller, Your Erroneous Zones, Wayne Dyer tackles what he believes are two useless emotions: guilt and worry. Now it is true that worry is probably a useless emotion, but it is another story with guilt. Let’s begin by understanding why he calls guilt “the most useless of all erroneous zone behaviors.”

Wayne Dyer believes that guilt originates from two sources: childhood memories and current misbehavior. He says, “Thus you can look at all of your guilt either as reactions to leftover imposed standards in which you are still trying to please an absent authority figure, or as the result of trying to live up to self- imposed standards which you really don’t buy, but for some reason pay lip service to. In either case, it is stupid, and more important, useless behavior.”

He goes on to say that “guilt is not natural behavior” and that our “guilt zones” must be “exterminated, spray-cleaned and sterilized forever.” So how do you exterminate your “guilt zones”? He proposed that you “do something you know is bound to result in feelings of guilt” and then fight those feelings off.

Dyer believes that guilt is “a convenient tool for manipulation” and a “futile waste of time.” And while that is often true, he paints with too large of a brush. Some guilt can be helpful and productive. Some kinds of guilt can be a significant agent of change.

The Bible makes a distinction between two kinds of guilt: true guilt and false guilt. Notice in 2 Corinthians 7:10 that the Apostle Paul says, “Godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.”

Worldly sorrow (often called false guilt) causes us to focus on ourselves, while godly sorrow (true guilt) leads us to focus on the person or persons we have offended. Worldly sorrow (or false guilt) causes us to focus on what we have done in the past, whereas godly sorrow (or true guilt) causes us to focus on what we can do in the present to correct what we’ve done. Corrective actions that come out of worldly sorrow are motivated by the desire to stop feeling bad. Actions that come out of godly sorrow are motivated by the desire to help the offended person or to please God or to promote personal growth. Finally, the results of worldly and godly sorrow differ. Worldly sorrow results in temporary change. Godly sorrow results in true change and growth.

Pop psychology books are half right. False guilt (or worldly sorrow) is not a productive emotion, but true guilt (or godly sorrow) is an emotion God can use to bring about positive change in our lives as we recognize our guilt, ask for forgiveness, and begin to change.

©1996 Probe Ministries.

Sue Bohlin presents accounts of angelic activity in our world today consistent with the biblical account of angels and their actions. From a biblical worldview perspective, she considers both the involvement of good angels and bad angels in the circumstances of life. A good understanding of angelic activity will aid us in understanding the full world around us, both the seen and the unseen.

This article is also available in Spanish.

I was about thirteen years old when I had my first encounter with an angel. I was going upstairs to my room, pulling my entire weight on the handrail, when it suddenly came off in my hand. I fell backwards, head first. Halfway into a terrible fall, I felt a strong hand on my back push me upright. There was nobody there—well, nobody visible!

Angel stories are always fascinating, and in this essay I address angels: the good, the bad, and the ugly. The good angels are the holy ones, the bad angels are the evil ones, which the Bible calls demons, and the ugly angels are demons disguising themselves as good angels. These ugly angels have deceived many people in a culture that has embraced “angel mania.”

The Good Angels

The book of Hebrews calls angels “ministering spirits sent to serve those who will inherit salvation” (Hebrews 1:14). Angels minister in many ways to us, and I’d like to look at some of their ministries with examples from the scriptures as well as some modern anecdotes.

Provision

The Lord uses His angels to physically provide for His own. It was an angel who brought Elijah bread and water while fleeing from Jezebel after his victory on Mt. Carmel (1 Kings 19:5-6).

In 1944, the penniless wife of a pastor and evangelist in Switzerland, Susie Ware prayed, “God, I need five pounds of potatoes, two pounds of pastry flour, apples, pears, a cauliflower, carrots, veal cutlets for Saturday, and beef for Sunday.” A few hours later, someone knocked on the door, and there was a young man carrying a basket, who said, “Mrs. Ware, I am bringing what you asked for.” It was precisely what she’d prayed for–down to the exact brand of pastry flour she wanted. The young man slipped away, and even though Rev. and Mrs. Ware watched at the window to their building, the man never exited. He just disappeared.{1}

Guidance

Sometimes, angels give guidance so God’s people will know what He wants us to do. An angel appeared to Joseph in a dream and instructed him to take Mary as his wife and to name her baby Jesus. (Matthew 1:20-21)

And it was an angel who told Philip where to go in his travels so that he could meet the Ethiopian eunuch and lead him to Christ. (Acts 8:26)

My friend Lee experienced the comfort of guidance from an angel when the other men in his army unit were pressuring him to visit a red-light district. As he prayed for strength, an invisible messenger came to him and said, quite audibly from about ten feet away, “Have no fear of them. Do not succumb. I will sustain you and deliver you.”

Encouragement

Angelic ministry to us can include powerful encouragement. When Paul and his shipmates were caught in a horrible storm and faced shipwreck, an angel appeared to him, assured him that not a life would be lost, and that he would live to stand trial before Caesar. (Acts 27:23)

One mother of a young girl told me that the night after her daughter’s cancer surgery, a very tall nurse with long braids, a real Amazon, ministered to her all night long. She was caring for the girl with a strong but gentle tenderness, and talking with the mom about how good God is. After they went home, the mother decided to write a thank-you note to the nurse, and called the hospital to ask for her name. Everyone—even the head of nursing—insisted that there was no nurse with that description working at the hospital. She believes God sent an angel to encourage her through that dark night.

Protection

This world is a dangerous place, and angels can provide supernatural protection. Daniel 6 tells the story of how an angel shut the mouths of the lions when he was thrown into their den.

A young lady named Myra worked in the inner-city ministry of Teen Challenge in Philadelphia. One neighborhood gang liked to terrorize anyone who tried to enter the Teen Challenge building, and they harassed Myra as well. One night, when she was alone in the building with the gang banging on the door, she felt she should continue to try to reach out to them with the gospel of Jesus. As she opened the door, she breathed a prayer for protection. The boys suddenly stopped their shouting, looked at each other, turned and left quietly. Myra had no idea why.

Later on, as the staff people were able to build relationships with the gang members, the ministry director asked them why they dropped their threats against Myra and left her alone that night. One young man spoke up, saying, “We wouldn’t dare touch her after her boyfriend showed up. That dude had to be seven feet tall.” The director said, “I didn’t know Myra had a boyfriend. But at any rate, she was here alone that night.” Another gang member insisted, “No, we saw him. He was right behind her, big as life in his classy white suit.”{2}

Another young woman walking home from work in Brooklyn had to go past a young man loitering against a building. She was fearful; there had been muggings in the area recently, and she prayed for protection. She had to go right by him, and although she could feel him watching her, he didn’t move. A short time after she reached home, she heard sirens and saw police lights. The next day her neighbor told her someone had been raped, in the same place and just after she had passed by the young man.

She wondered if the man she’d passed was the rapist, because if it were, she could identify him. She called the police and discovered they had a suspect in custody. She identified him in a lineup and asked the policeman, “Why didn’t he attack me? I was just as vulnerable as the next woman who came along.” The policeman was curious too, so he described the woman and asked the suspect about her. He said, “I remember her. But why would I have bothered her? She was walking down the street with two big guys, one on either side of her.”{3}

Rescue

Sometimes, angels rescue people in danger. It was an angel—if not the Angel of the Lord, who is the pre-incarnate Christ—who joined Meshach, Shadrach and Abednego in the fiery furnace, rescuing them from the flames (Daniel 3).

My friend John told me that he and a friend were walking through a rough neighborhood one night when 12 or 15 gang members jumped them. John took two punches and sank to the ground. He expected to be robbed and severely beaten, but he wasn’t. Instead, he heard a voice from about six feet up: “It’s okay, they’re gone.” He looked up and saw his friend who mysteriously was now about 25 feet away, leaning against a wall with his fists still clenched as if he were ready to fight. But there was no gang. They just disappeared. And there was nobody next to John.

Warrior Angels

The ministry of warrior angels catches the imagination in a special way. The prophet Elisha prayed that the Lord would open the eyes of his servant so he could see the mighty angelic army of God protecting them.

In Nazi Germany, one mother took her little boy, who was unchurched, to a shelter run by nuns that had become known as a safe place because nothing bad ever seemed to happen there. His first night, while everyone else was praying that God would protect them, this little boy kept his eyes open. After the “amen,” he told his mother, “It came up to here on them!” and pointed to his breastbone. When asked what he meant, he said, “The gutter came up to here on them!” A nurse asked, “What are you talking about?” and he told her that he saw men filled with light guarding each corner of the shelter, so tall that they towered above the roof. The shelter was protected by huge warrior angels that only a little boy could see.{4}

Guardian Angels

Do we have guardian angels? The Bible doesn’t give a definitive answer on that, although the Lord Jesus did say, “See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.” (Matthew 18:10) And Psalm 91:11 promises, “For He will command His angels concerning you to guard you in all your ways.”

One day, when my son was a baby, I tripped while I was holding him, and he went flying headlong toward a brick wall. There was nothing I could do to protect him, but I watched as he inexplicably stopped an inch from the wall and fell gently to the carpet. I knew immediately that an angel’s hand had been his bumper pad.

These are only a few of the stories of thousands about angels who protected and rescued people, both Christians and non-Christians. But a nagging question continues to arise: where are the angels when girls are raped, and drunk drivers crash headlong into a car of teenagers, and evil people blow up buildings with hundreds of innocent people in them?

The angels are still there, continuing to minister in pain and death. We usually don’t realize the role of angels in the midst of horrible circumstances because their work is unseen and often unfelt.

Behind the question of, “Where are the angels?” is the very difficult problem of why a good God would allow pain and suffering. The book of Job gives us two important insights into the problem of pain: first, when disasters and suffering assail us in the physical realm, there may be something bigger and more important going on in the unseen spiritual realm.{5} Second, God never gives Job an answer to his demand to know the “why”: He just says, “I am the sovereign Lord, acting in ways you cannot understand. You just need to trust Me, that I know what I’m doing.” The fact that God is in control, that He allows all pain and suffering for a reason, is the great comfort that we need to remember when it seems like the angels have forsaken us. They haven’t, because God hasn’t.

The Bad Angels

There are good angels, and there are bad angels. All of them were created as holy angels, but about a third of them rebelled against God and fell from their sinless position. Satan, the leader of these demons or unholy angels, is a liar, a murderer, and a thief. (John 10:10) He hates God and he passionately hates God’s people. The Bible tells us that he prowls around like a roaring lion, seeking whom he may devour (1 Peter 5:8). We need to remember that Satan and all the demons are supernaturally brilliant, and Satan disguises himself as an angel of light (2 Corinthians 11:14).

It’s this masquerade as a holy angel that is behind the current angel craze in our culture. While there are a number of wonderful Christian books available that relate stories of holy angels helping people, there are many books, publications, and seminars that are filled with demonic deception of the ugliest kind. Because when you start talking to angels, you end up dealing with demons.

The Ugly Angels

The enemy of our souls is using a new twist on an old lie, exploiting the current interest in angels to attract the untaught and the undiscerning. Much of the current angel mania is simply New Age philosophy, which is actually old-fashioned pantheism. Pantheism is the belief that everything—an impersonal God as well as every part of the creation—is one big unity. All is one, God is one, we are God—and New Age philosophy throws reincarnation into the mix as well.

You know you’re around “ugly angels,” or demons masquerading as angels of light and holiness, when you see or hear these terms:

1. Contacting or communing with angels.

There are now books available with titles like Ask Your Angels{6} and 100 Ways to Attract Angels{7}. But the Bible gives neither permission nor precedent for contacting angels. When people start calling on angels, it’s not the holy angels who answer. They’re demons, disguising themselves as good angels to people who don’t know how to tell the difference.

2. Loving our angels, praying to our angels.

Some self-styled “angel experts” instruct their followers to love their angels and call upon them for health, healing, prosperity, and guidance. But angels are God’s servants, and all this attention and emphasis and glory should go to God, not His servants. God says, “I will not share my glory with another” (Isaiah 42:8). Scripture makes no mention of loving angels—only God, His word, and people. And it never tells us to pray to angels, only to the Lord Himself.

3. Instruction, knowledge, or insight from angels, particularly ones with names.

Some angel teachers are proclaiming that angels are trying very hard to contact us, so they can give us deeper knowledge of the spiritual{8}. Invariably, this “angel knowledge” is a mixture of truth and lies, and never stands up to the absolute truth of Scripture.

There are four angel names that keep popping up in the angel literature: Michael, Gabriel, Uriel, and Raphael. Michael and Gabriel are the only angels mentioned by name in the Bible. The other two show up in the apocryphal First Book of Enoch, which includes a fanciful account of the actions of these four beings. [Note: it has been brought to my attention that there are actually two other named angels in the Bible: Apollyon, the angel of the abyss in Revelation 9:11, and Satan, who is an evil, fallen angel.] Those who report modern day angel teachings are actually channeling information from demons.

4. Special knowledge or teachings from angels.

Naomi Albright distributes teachings about the deep meanings of colors, and numbers and letters of the alphabet which she claims is “knowledge given from above and brought forth in more detail by the High Angelic Master Sheate, Lady Master Cassandra, and Angel Carpelpous, and the Master Angel, One on High.”{9} These same beings told Mrs. Albright to stress two main teachings: first, that God accepts all religions, and second, Reincarnation.{10} These two teachings keep showing up in much of the New Age angel literature, which shouldn’t be surprising since they are heretical lies that come from the pit of hell, which is where the demons feeding these lies to the teachers are from.

Other angel teachings are that all is a part of God (pantheism); the learner is set apart from others by the “deep” knowledge that the angels give (this is a basic draw to the occult); and that eventually, the one who pursues contact with these angels will be visited by an Ascended Master or a Shining Angel (which is a personal encounter with a demon).

We need to remember that God’s angels are not teachers. God’s word says they are messengers—that’s what “angel” means—and they minister to us. God has revealed to us everything we need for life and godliness (2 Peter 1:3), so any hidden knowledge that spirit beings try to impart is by nature occultic and demonic.

5. Human divinity

The message of the ugly angels is that we need to recognize that we are one with the divine, we are divine . . . we are God. In Karen Goldman’s The Angel Book: A Handbook for Aspiring Angels, she says things like, “Angels don’t fall out of the sky; they emerge from within.”{11} And, “The whole purpose in life is to know your Angel Self, accept it and be it. In this way we finally experience true oneness.”{12}

The following bit of heretical garbage was channeled from a demon posing as an angel named Daephrenocles: “The wondrous light of the Angels, from the elohim to the Archangels to the Devas and Nature Spirits, are all bringing to you the realization that you are magnificent—you are divine now and divine first.”{13}

Much of the angel literature refers to “the angel within.” But angels are a separate part of the creation. They were created before man as a different kind. They are not within us. The movie “It’s a Wonderful Life” notwithstanding, when we hear a bell ring it does not mean that an angel is getting his wings. Nor do good people, especially children, become angels when they die. We remain human beings—not angels, and certainly not God.

What our culture needs in response to the angel craze is strong discernment built on the foundation of God’s word. We need to remember, and share with others, three truths about angels:

1. The ministry of holy angels will never contradict the Bible.

2. The actions of holy angels will always be consistent with the character of Christ.

3. A genuine encounter with a holy angel will glorify God, not the angel. Holy angels never draw attention to themselves. They typically do their work and disappear.

It’s very true that many have “entertained angels unaware” (Hebrews 13:2). But we need to make sure we’re entertaining the right kind of angels!

Notes

1. Anderson, Joan Wester. Where Angels Walk (New York: Ballantine Books, 1992), pp. 60-62.
2. Malz, Betty. Angels Watching Over Me (Old Tappan, NJ: Fleming H. Revell Co., 1986), p. 40-41.
3. Anderson, p. 93-95.
4. Ibid, p. 162-163. 5. Webber, Marilynn Carlson and William D. Webber, A Rustle of Angels (Grand Rapids, Mich.: Zondervan, 1994), p. 66.
6. Daniel, Alma, Timothy Wyllie, and Andrew Ramer, Ask Your Angels (New York: Ballantine, 1992).
7. Sharp, Sally, 100 Ways to Attract Angels (Minnesota: Trust Publications, 1994).
8. Karyn Martin-Kuri, in an interview with Body Mind and Spirit journal, May/June 1993. Also, Albright, Naomi, Angel Walk (Tuscaloosa, Alabama: Portals Press, 1990).
9. Paths of Light newsletter, Angel Walk F.O.L. (Followers of Light), No. 24, July 1994, p. 6-10.
10. Albright, Angel Walk, p. 77-78.
11. Goldman, Karen, The Angel Book—A Handbook for Aspiring Angels (New York: Simon & Shuster, 1988), p. 20.
12. Ibid, p. 95.
13. These Celestial Times newsletter, Vol. 3, No. 1.
(Gaithersburg, Maryland), p. 4.

© 1995 Probe Ministries.

Rick Rood analyzes the teaching of the Bible about heaven, as well as the practical effects of the Christian belief in heaven.

 This article is also available in Spanish.

What images come to mind when you think of Heaven? Do you think of a mode of life that is exciting and fulfilling? Or do the words of the epitaph of one dear soul come nearer to hitting the mark?

Weep not for me, friend, tho’ death do us sever, I am going to do nothing forever and ever.{1}

Does Heaven awaken for you a sense of anticipation, or does it evoke visions of monotonous and boring inactivity?

What is Heaven really like? Is Heaven even something we should spend much time thinking about? Or should we relegate thoughts of Heaven to the dusty corners of our mind, lest we render ourselves of little earthly good?

In this essay we want to focus on what the Bible teaches about Heaven, and how these teachings should impact the way we live. We will note some of the foundational truths about Heaven revealed in Scripture.

We know first of all that Heaven is the spiritual realm in which the glory of God’s presence is manifest, and in which dwell the angels of God, and all believers who have departed this world (Heb. 12:22-24). The few glimpses of Heaven given in Scripture reveal a pervading sense of the holiness of God (Isa. 6; Rev. 4-5), which had an alarming and overwhelming impact on those who were granted such visions (Isa. 6; Dan. 7:9-28). Isaiah, when he saw the Lord sitting on His throne, said, “Woe is me . . . for my eyes have seen the King, the Lord of hosts.”

We are also informed that it is a place which human words are inadequate to fully describe. Ezekiel could only describe what the glory of Heaven was “like” or “resembles” (Ezek. 1). In reporting on his apparent visit to heaven, the apostle Paul said that he “heard inexpressible words, which a man is not permitted to speak” (2 Cor. 12:4). What he saw was not only impermissible but impossible to describe in human terms! Heaven is certainly among those things he described elsewhere as “things which eye has not seen and ear has not heard, and which have not entered into the heart of man” (1 Cor. 2:9)! No wonder Paul says in another place that we shall be “astonished” when we see the Lord at His coming in glory (2 Thess. 1:10)!

Third, we know that for those who belong to Christ, Heaven is their immediate destination after death. To the thief on the cross, Jesus said, “Today you shall be with me in Paradise” (Luke 23:43). Paul said that “to be absent from the body (is to be) at home with the Lord” (2 Cor. 5:8), and that should he depart this world, he would “be with Christ” (Phil. 1:23).

Many wonder if in Heaven we will still be subject to time. But there is really no reason to believe we will not be. To be infinite in relation to time is an attribute only God can possess. We know that Scripture speaks of “months” in Heaven (Rev. 22:2) and even “ages” to come (Eph. 2:7). Certainly also, the music which will be sung in Heaven requires a temporal mode of existence. It seems apparent also that in Heaven we will be cognizant, to some degree, of what is transpiring on earth. When Moses and Elijah met the Lord on the Mount of Transfiguration, it’s recorded that they discussed Jesus’ coming return to glory (Luke 9:30-31). And during the coming tribulation period we are told that the saints in Heaven will be anxiously awaiting the completion of God’s purposes on earth (Rev. 6:10-11). Until His kingdom comes, even in Heaven the question will be asked, “How long, O Lord?” (as these saints are recorded as imploring).

Oswald Sanders said: “God has not told us all we’d like to know, but He has told us all we need to know” about Heaven {2}. So, let’s look closer now at more of what the Bible does tell us about existence in heaven.

What Will Life in Heaven Be Like? Spiritual Changes!

Mark Twain once sarcastically asserted that in Heaven, for twelve hours every day we will all sing one hymn over and over again.{3} Hardly an inviting thought! The Bible, however, paints a much different picture of what life in Heaven will be like. Consider just a few of Heaven’s most significant characteristics.

First, we know that our transition to heaven will result in a change in our spiritual nature. Paul spoke of “the hope of righteousness” for which we wait (Gal. 5:5); the expectation of being made wholly righteous. In Romans chapter 7 he spoke of being released from the internal struggle against indwelling sin, through being set free from our mortal body (Rom. 7:23-24). John said that when Jesus appears, “we shall be like Him, because we shall see Him just as He is” (1 John 3:2). Even now, we are told that as we behold “the glory of the Lord” we are gradually transformed into His image (2 Cor. 3:18). One day we will see Him “just as He is.” And when we do, there will be something about our vision of Him that will purify our hearts from all sin and bond us eternally to Him! One result of this transformation will be the perfecting of our relationships with one another. On earth, even among the most mature of us, our relationships are hindered by barriers created by fear, pride, jealousy, and shame. But the Bible says that “perfect love casts out fear” (1 John 4:18). When we fully apprehend the perfect love which God has for us, and are cleansed from the sin that presently indwells us, our relationships with one another will finally be what God intended them to be.

Second, in Heaven our comprehension of the nature of God will be greatly expanded. The apostle Paul says that “though now we see through a glass darkly,” then we shall “see face to face” and “shall know fully, as we are known” (1 Cor. 13:12). It is this knowledge I am convinced that will move us to spontaneously join the heavenly chorus in singing hymns of praise to Almighty God. From the few glimpses of heavenly worship we are granted in Scripture, we learn that our praise of God will focus both on who He is–the eternal, holy, almighty God (cf. Isa. 6:3; Rev. 4:8)–and on what He has done (Rev. 4:11; 5:9-14). If our worship of God is muted now, it is at least partially because we do not yet fully comprehend the greatness of His glory and the awesomeness of His creative and redemptive work. But in Heaven we will gain much clearer insight into the wisdom of God displayed in the intricacies of His creation, and of His marvelous purposes manifest in His redeeming work. Some have wondered how we could be happy in heaven knowing that some of God’s creatures are enduring His eternal judgment. It seems apparent, however, that in Heaven we will gain a much clearer perspective on the justice of God (cf. Rev. 18:20; 19:1-4). Perhaps the most perfect happiness of Heaven is impossible apart from some element of sorrow over the eternal loss of those who have rejected God’s grace. No doubt, however, many of the mysteries of life and of God’s ways in our individual lives will be more clearly understood, prompting us to join in His praise.

Finally, there is every reason to believe that there will be opportunity for growth in Heaven . . . not growth toward perfection, but growth in perfection. As a man, Jesus was indeed perfect. Yet Scripture tells us that He “grew in wisdom, in stature, and in favor with God and man.” Scripture also tells us that one of the three virtues that will abide forever is hope (1 Cor. 13:13). And what is hope but the expectation of better and better things yet to come . . . the prospect of all for whom Heaven is our eternal home!

What Will Life in Heaven Be Like? Physical Changes!

George Bernard Shaw one said, “Heaven, as conventionally conceived, is a place so inane, so dull, so useless, so miserable, that nobody has ever ventured to describe a whole day in heaven, though plenty of people have described a day at the seashore” {4}. The interesting thing about Shaw’s statement is that he was right . . . at least when it comes to Heaven as it is “conventionally conceived!”{5} But the Bible informs us that the life that awaits us is not only “better” than anything we could ever dream of here, or even “much better,” but according to the apostle Paul, “very much better” (Phil. 1:23)! Now we want to continue our consideration of some of these “very much better” things that await us in Heaven.

First, once God’s purposes for life on earth are through, our physical bodies will be resurrected to a new order of life. Philippians 3:20 tells us that the Lord Jesus himself will “transform the body of our humble state into conformity with the body of His glory” (Phil. 3:21). In 1 Corinthians 15, the relationship between our present mortal body and our future resurrection body is likened to that between a seed and the plant that comes to be when it is sown in the ground and “dies” (1 Cor. 15:35-38). When a plant rises from the soil, it brings into actuality all the potential that was packed in the seed from which it grew. When our bodies are transformed, they will possess in actuality all that we can now only dream of being capable of. Not only will our bodies be freed from illness and aging, but our capacities will be immensely expanded and transformed! Paul describes it as a body that is “spiritual, honorable, imperishable, and powerful!”

The second “very much better” thing that will await us is the creation of a new heaven and earth in which we shall live with Christ forever. Jesus referred to this transformation of the creation as “the regeneration” (Matt. 19:28) the same term used to describe the new birth of a believer. Paul described it as the time when it will be “set free from its slavery to corruption” (Rom. 8:21). In the Revelation we are told that in the new creation there will be “no more sorrow, pain or death” (Rev. 21:4). And in Isaiah’s prophecy we read that the glories of the new creation will be so marvelous that “the former things shall not be remembered or come to mind” (Isa. 65:17)! Not only will the sufferings of this present life fade in comparison to the glory of this new world order (Rom. 8:18), but even the most wonderful of life’s experiences will be so overshadowed by our new life that they will barely survive in our memory! When the apostle John was given a vision of life in the new creation, he was so overwhelmed that he had to be reminded to record what he was witnessing (Rev. 21:5), and to be assured twice that what he was beholding would really come to pass (Rev. 21:5; 22:6)!

And how will we occupy our time in this new order of life? The Scriptures tell us that in addition to engaging in united worship of God, we will serve (Rev. 22:3) and reign with Christ (Rev. 20:6; 22:5). The domain over which we will reign will no doubt encompass all of creation, for we’re told that for Christ “all things have been created” (Col. 1:16), and that with Him we will inherit “all these things” (Rev. 21:7)! Though in many respects there will be a certain continuity between our present and future life, many tasks and occupations of the present order will no longer be needed. The enterprises in which we will engage will be totally creative and productive far more fulfilling and exciting than anything we know on earth today!

What Will Life in Heaven Be Like? The Prospect of Heavenly Reward

So far in our discussion on Heaven we have noted aspects of our heavenly experience that will be true for all of us who will ultimately make it our home.

We want to focus now on the fact that there are some things about Heaven that will not be equally enjoyed by all.

Jesus on more than one occasion stated that not all who enter Heaven will enjoy its blessings to the same degree. Not that there will be any judgment or punishment for those who are heavenbound. “There is no condemnation for those who are in Christ Jesus” (Rom. 8:1). But Jesus did say that in His kingdom “many who are first shall be last, and the last first” (cf. Matt. 19:30).

The apostle John stated that it was possible for believers to enter Christ’s presence “with confidence,” or “to shrink away from Him in shame” (1 John 2:28). Peter wrote that it was possible for us to enter Heaven triumphantly, or in a “stumbling” fashion (2 Pet. 1:10-11). The apostle Paul said that we can either be “rewarded,” or “suffer loss”; that it is possible to be “saved, yet so as through fire” (1 Cor. 3:13-15). Perhaps the “fire” referred to here is a reference to the searching gaze of the glorified Christ, whose eyes John described as “a flame of fire” (Rev. 1:14). “We must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor. 5:10). The word for “bad” in this case refers not merely to what is “evil” but to what from God’s perspective is “worthless.” Not only will our “works” be evaluated, but also the very motives of our heart (1 Cor. 4:5). The Scriptures tell us that praise will come from God to every believer (1 Cor. 4:5), but for some there will be more, and for others less.

What is the nature of the reward that may be won or lost? Many passages speak of our heavenly reward in terms of the responsibility with which we will be entrusted by God when we reign with Christ in the new heaven and new earth. In Jesus’ parable of the talents, He spoke of rewarding those who had been faithful by putting them “in charge of many things” in His kingdom (Matt. 25:21 23). In another place He spoke of putting some of us in places of authority over cities in His kingdom (Luke 19:17,19). To those who had stood by Him in His earthly trials, Jesus promised to place them “on thrones judging the twelve tribes of Israel” in His future kingdom, as well as to seat them at His side at His table (Luke 22:28-30)! Not only would they be worthy of being entrusted with greater responsibility, but also capable of enjoying the closest fellowship with Christ!

In many passages heavenly rewards are likened to the “crowns” worn by victors in athletic contests. Whether literal or metaphorical, these crowns represent different aspects of our heavenly reward. The “crown of life” is promised to those who persevere under trial (James 1:12; Rev. 2:10), the “crown of righteousness” to those who long for Christ’s return (2 Tim. 4:8), an “incorruptible crown” to those who exercise self control (1 Cor. 9:25), the “crown of rejoicing” to those who lead others to Christ (1 Thess. 2:19), and the “crown of glory” to those who serve unselfishly as spiritual leaders (1 Pet. 5:2-4).

The most important fact about our heavenly rewards is that they are based not on our position or ability, but on our faithfulness. Time and again Jesus told His followers that “he who is faithful in a little thing, will be faithful also in much” (Luke 16:10; 19:17).

What Difference Does Heaven Make?

Before we conclude, we want to think about just a few of the ways in which our life on earth should be impacted by what we believe about Heaven.

First, the hope of Heaven transforms our perspective on the disappointments and sufferings of this life. D. A. Carson was right when he wrote: “There is nothing in Scripture to encourage us to think we should always be free from the vicissitudes that plague a dying world” {6}. But one thing the hope of Heaven can do is help us to put the “dark side” of life in perspective. Paul wrote: “For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Rom. 8:18). The glory to come will be immeasurably greater than the depth of any sorrow we may know today!

But Scripture also tells us that our present sufferings actually play a role in preparing us for that glory to come! As the apostle put it: “For momentary, light affliction is producing in us an eternal weight of glory far beyond all comparison” (2 Cor. 4:17). The very qualities and virtues that will fit us for Heaven are today being woven into our soul through the many afflictions of our present life . . . freeing us from the bonds of self-indulgence, creating in us a heart of compassion for others, and prodding us to draw ever closer to the One whose presence we shall enjoy for eternity to come.

Second, the hope of Heaven transforms our perspective on the true nature of success. On every side we hear the message that the “good life” consists in the accumulation of material possessions, the acquisition of power, or the enjoyment of sensual pleasure. Scripture does encourage us to enjoy the many good things of life with which we may be blessed (1 Tim. 6:17); but the hope of Heaven should remind us that this world and all that is in it is passing away, that its glory is for only a season (1 John 2:15 17), that we truly are “strangers and aliens” in this world (1 Pet. 2:11).

That’s why it exhorts us to set our minds and hearts on Heaven and to seek the things that are above (Col. 3:1-3). God is urging us to turn aside from what in His eyes are “trivial pursuits” that end only in emptiness, and to devote ourselves to those ambitions that will yield fruit that will accompany us into the next world. When Jesus said to “seek first His kingdom and His righteousness,” He was encouraging us to make these things our highest priority in life.

Finally, the hope of Heaven transforms our perspective on death. The Scriptures nowhere teach that as believers we are immune from or should deny the reality of the sorrow that death can bring. But in Christ, we share in His victory over death! We grieve, but we grieve not as those who have no hope (1 Thess. 4:13), rather as those who are certain of our reunion with loved ones who have gone before, of receiving a glorious body that will never weaken or decay, of entering a wonderful new life beyond our fondest dreams, and of forever being with the Lord!

At the end of his beloved “Narnia Tales” C. S. Lewis describes the events that transpire as the characters in his story enter Heaven: “(T)he things that began to happen after that were so great and beautiful that I cannot write them. And for us this is the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story, which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.”{7}

Notes
1. Gilmore, John. Probing Heaven: Key Questions on the Hereafter. Grand Rapids, Mich.: Baker Book House, 1989, p. 175.

2. Sanders, J. Oswald. Heaven Better By Far. Grand Rapids, Mich.: Discovery House Publishers, 1993, p. 10.

3. Sanders, p. 19.

4. Stedman, Ray C. God’s Final Word: Understanding Revelation. Grand Rapids, Mich.: Discovery House Publishers, 1991, p. 334.

5. Stedman, 334.

6. Carson, D. A. How Long, O Lord? Downers Grove, Ill.: InterVarsity Press, 1990, p. 250.

7. Lewis, C. S. The Last Battle. New York: Macmillan, 1970, pp. 183-184.

For Further Reading:

• Carson, D. A. How Long, O Lord? Downers Grove, Ill.: InterVarsity Press, 1990.
• Conyers, A. J. The Eclipse of Heaven. Downers Grove, Ill.: InterVarsity Press, 1992.
• Criswell, W. A., and Paige Patterson. Heaven: Everything the Bible Says About Heaven. Wheaton, Ill.: Tyndale House, 1991.
• Erickson, Millard J. Christian Theology (3 vols. in 1). Grand Rapids, Mich.: Baker Book House, 1985, chapters 56, 59.
• Gilmore, John. Probing Heaven: Key Questions on the Hereafter. Grand Rapids, Mich.: Baker Book House, 1989.
• Graham, Billy. Death and the Life After. Dallas, Tex.: Word, 1987.
• Jeremiah, James T. The Place Called Heaven. Schaumburg, Ill: Regular Baptist Press, 1991.
• Lewis, C. S. The Last Battle. New York: Macmillan, 1970. Moody, D. L. Heaven. Chicago: Moody Press, 1995.
• Oliphint, K. Scott and Ferguson, Sinclair B. If I Should Die Before I Wake. Grand Rapids, Mich.: Baker Book House, 1995.
• Sanders, J. Oswald. Heaven Better By Far. Grand Rapids, Mich.: Discovery House Publishers, 1993.
• Stedman, Ray C. God’s Final Word: Understanding Revelation. Grand Rapids, Mich.: Discovery House Publishers, 1991.©1995 Probe Ministries.

© 1995 Probe Ministries

Former Probe staffer Russ Wise shows that Betty Eadie’s best-selling book Embraced by the Light is a combination of biblical images and spiritual deception.

The Popularity of Betty Eadie’s Book

A growing number of Christians are embracing the light of Betty Eadie, the author of Embraced by the Light. Ms. Eadie’s book, along with several other new-age bestsellers, are influencing the Christian church in a negative way.

The bestseller, Embraced by the Light, is one that needs to be dealt with. It has been on the New York Times Bestseller List for over a year now and has sold more than two million copies thus far.

Betty Eadie is a woman on a mission and her mission is to introduce the “Jesus” she met in her near-death experience to as many people as she can. She has been on a variety of national television programs and hundreds of local programs. According to her publicist she has spoken in a significant number of churches, and Christians make up a large portion of those who purchase the book. That is scary.

Ms. Eadie has become somewhat of a guru for many. When she was in Dallas in February, 1994, the Dallas Morning News carried a lead story expressing the adoration of her new-found followers. One woman said that Ms. Eadie gave her a kind of inner peace and that without it she would have lost her mind. Another woman said that she cried all the way through the book the first time she read it. A man said that the book validated a lot of things he had believed and that he now looks at things differently.

According to the Dallas Morning News article the book’s greatest appeal “stems from the description of eternal life, a comforting notion for people who have survived a loved one or for those pondering their own fate.”

The popularity of Betty Eadie and her book Embraced by the Light in Christians’ lives raises some important questions for us to ask ourselves. Why is her message so readily accepted by Christians? How has the church failed in its mission, thereby creating an atmosphere where such heresy could flourish?

Ms. Eadie says that she was shown in the spirit world that we were with God in the beginning and that we helped him to create the earth. She tells us that Eve’s “initiative” made it possible for mankind to have children, that sin is not our true nature, and that we are inherently divine.

She continues by saying that we are all God’s children and that we are here on earth to learn the lessons we need for our own spiritual evolution. Our key lesson is to remember our divinity and return to heaven. Eadie embraces the idea that all religions and faiths are equal in God’s sight and that they are essential in our development. Likewise, spirits from the other side will also help us learn the lessons of life and aid in our progress.

Ms. Eadie says that death is a spiritual “rebirth” as we simply make a “transition” to another state of being. There will be no judgement day and we will judge ourselves regarding our spiritual evolution.

Mormonism and Magic

She also teaches that we choose the illnesses that we would suffer and that some would choose the illness that would end their lives. She further teaches that hell is not forever and that because of “love,” in the end, all will be saved.

Before we can fully understand Ms. Eadie’s worldview and theology it is important for us to recognize that she is a Mormon and has been exposed to new age paganism. She has, in fact, been a member in good standing of the Mormon Church for the past fifteen years or more.

Betty Eadie’s background is a mixture of native American Indian spirituality, Catholicism, and Mormonism. Her mother was a full- blooded Sioux Indian and as a young child Betty attended a Catholic boarding school.

This spiritual syncretism helps us recognize the source of her close encounter with “the Light.” As we take a closer look at her new-found belief system we are able to not only see Mormon ideas but beliefs that are found in the occult.

On page 57 of her book Betty tells the reader, “within our universe are both positive and negative energies, and both types of energies are essential to creation and growth. These energies have intelligence—they do our will. They are willing servants.”

You may remember “The Force” of Star Wars and its “light” and “dark” side. The Force was both “good” and “evil.” One simply chose which side of “The Force” one wanted to utilize for his evolutionary development. There was no “right” or “wrong” choice; it was a matter of personal preference.

The Force is similar to “magic.” In the occult world magic has a “good” side and an “evil” side. It is also considered to have a “light” side and a “dark” side.

Magic is an attempt by man to gain equality with God. To become a part of the creative process. God spoke the universe into existence by His word. The magician, sorcerer, or witch attempts to speak things into existence by words based on their occult knowledge.

The Christian desires to obey the will of God, not to force God to do his bidding. This is the essential difference between occult practice, magic, and Christianity.

Another example of Ms. Eadie’s new age belief is the account of her being in a garden while she had her out-of-body experience (OBE). She saw a rose and was struck by its beauty and as she looked at it she felt that she had become “one” with it. She states on page 81 of her book, “I felt God in the plant, in me, his love pouring into us. We were all one!”

“At-one-ment” or the interconnectedness of all things is a primary tenet of new age thought and philosophy. Betty Eadie, through her OBE, experienced the greatest deception Lucifer plays on humanity—that we are a part of the divine, that we are indeed deity. The idea that we are divine beings opens our understanding that we have all that we need “within” us to progress toward our full potential as a god or goddess.

Our “looking” or “going” within is an attempt to discover our inner allies and gain “deep” learning so we further evolve mentally and spiritually. These allies or inner teachers, helpers, or guides are available to all of us, according to the new age mystics.

This inner teacher is also known as the “Higher Self” or the “True Self” and is in constant battle with our cognitive or conscious self. The focus of knowledge is transferred from the objective and cognitive to the subjective and intuitive or experiential. It is my contention that the greatest danger Betty Eadie represents for the Christian is that Truth is based on or in experience rather than the Word of God.

Betty Eadie’s View of Jesus

Ms. Eadie believes that the “Jesus” she met during her OBE was the “real” word of God and not a book that has been corrupted over the millennia. Perhaps some of the most disturbing aspects of her book is what is left out rather than the deception within.

Betty Eadie never mentions the crucifixion or the atonement for sin. In her worldview they simply are not needed. According to her belief we are at-one with God. Likewise, she never mentions the cross of Christ; evidently her “Jesus” is too positive to mention something as negative as the cross or the need of redemption.

There is no mention of evil or victory over sin. There is no resurrection. Ms. Eadie is almost evangelistic in her declaration that “all religions upon the earth are necessary because there are people who need what they teach. People in one religion may not have a complete understanding of the Lord’s gospel and never will have while in that religion.” (see Gal. 1:8 and 2 Cor. 11:13 along with Matt. 24:24)

Eadie continues by saying “as an individual raises his level of understanding about God and his own eternal progress, he might feel disconnected with the teachings of his present church and seek a different philosophy or religion to fill that void. When this occurs he has reached another level of understanding and will long for further truth and knowledge.”

She says, “Having received this knowledge, I knew that we have no right to criticize any church or religion in any way. They are all precious and important in his sight.”

Another concern of Ms. Eadie’s is her unbiblical teaching regarding the person of Jesus. On page 44 of her book Ms. Eadie recounts her meeting the Jesus of her out-of-body-experience:

I understood that he was the Son of God, though he himself was also a God, and that he had chosen from before the creation of the world to be our Savior.

Ms. Eadie’s statement regarding the person of Jesus is legitimate with the exception of one word that causes us to think of how the Jehovah Witnesses translate John 1:1. The article “a” becomes very important when it precedes “God.” However, for Ms. Eadie the use of the article “a” indicates that she views Jesus as another distinct deity rather than the second person of a triune god—thereby exposing her Mormon understanding of the trinity. The Mormons believe in three separate beings who are each divine rather than three persons comprising one God as the Bible indicates.

The Bible is explicit in its affirmation of the Trinity. Deuteronomy 6:4 is clear in its declaration of one God. Elsewhere in Scripture we see God the Father (Matthew 6:9), God the Son (John 1:1), and God the Holy Spirit (Acts 5:3-4) as three distinct Persons who are equal in every aspect of their being.

In John 10:30 Jesus says that He is one with the Father, thereby leaving no doubt of their oneness regarding their essence and that they are not two separate beings or gods as Ms. Eadie would have us believe. Ms. Eadie refers to “the Spirit of God,” although she does not mention the Holy Spirit as the third Person of the Trinity by name. The Bible, likewise, is clear regarding the stature of the Holy Spirit. In John 14:26 the Holy Spirit is seen as the enabler in helping God’s people understand divine truth.

Betty Eadie’s view of Jesus comes into focus once Biblical light is shed upon it. It becomes perfectly clear that she does not hold a trinitarian view of God.

Deception of New Age Religion

The unsettling message that Betty Eadie offers in her book is that we are not sinners needing redemption, but that we are spiritual beings who have lost our way. We have forgotten our divinity. Spiritual growth is a progressive process toward self-realization and at-one-ment.

The new-age worldview of Betty Eadie is evident:

• All is One
• All is God
• Man is God
• All is changing
• Man is changing
• All is relative
• Self is the Judge
• The gospel is unnecessary

Ms. Eadie sounds like Shirley MacLaine, the popular new age entertainer and author, when she says that her prior existence “had been purposely blocked from me by a ‘veil’ of forgetfulness at my birth.” Ms. MacLaine had previously made the same statement in her popular book Out on a Limb.

In other words, we were with our heavenly Father in the spirit world and eventually came to the point where we were spiritually dry and realized that the only way to get beyond our dryness was to jump start our spirituality. Thereby, we chose to leave our heavenly home and incarnate on this earth where we might further develop our spiritual essence and advance our possibilities in the spirit world.

Ms. Eadie states that prior to our leaving our spiritual home and incarnating in this world we perfected a plan for growth before we took on this physical shell. She says on page 47 of her book that “the Father explained that coming to earth for a time would further our spiritual growth. Each spirit who was to come to earth assisted in planning the conditions on earth, including the laws of mortality which would govern us.”

In the spirit world Ms. Eadie was told “that we had all desired to come here, that we had actually chosen many of our weaknesses and difficult situations in our lives so that we could grow.” She continues by saying, “to my surprise I saw that most of us had selected the illnesses we would suffer, and for some, the illness that would end our lives . . . we were very willing, even anxious, as spirits to accept all of our ailments, illnesses, and accidents here to help better ourselves spiritually.”

According to Betty Eadie we are basically good. On page 49 of her book Ms. Eadie says “that sin is not our true nature. Spiritually, we are at various degrees of light—which is knowledge—and because of our divine spiritual nature we are filled with the desire to do good.” She continues by saying “that there is a vital, dynamic link between the spirit world and mortality, and that we need the spirits on the other side for our progression.”

In the above statement Ms. Eadie is allowing her god’s eclectic worldview show. The idea that man is basically “good” is commonly held in the field of humanistic psychology rather than in Christian Scripture. The Bible indicates that man is in need of redemption and forgiveness. Her belief that we, in the mortal world, are in need of the spirits from the other side to aid us in our spiritual progression is taken directly from her Mormon background. We find this teaching in the Doctrine and Covenants (128:15), one of the Standard Works of the Mormon Church.

The Biblical indication is that in the last days many will be deceived. The gospel writer of Matthew seems to agree. Not only will unbelievers be deceived but also those who have trusted Jesus for their salvation may be equally deceived. The Scripture says, “For false christs and false prophets will arise and show great signs and wonders, so as to deceive, if possible, even the elect.” (Matthew 24:36) The problem that many have in our day is that they seek “signs” and “wonders” rather than Jesus. Experience has become their teacher rather than the Word. Our response is simply, Jesus—the only begotten Son of God. There is salvation in no other. Our hope is not in our experiences, but in a person.

Testing the Book by The Bible

Betty Eadie exposes more of her Mormon worldview with her belief in a pre-mortal existence. When Ms. Eadie first speaks of “Jesus” in her book she said “I knew that I had known him from the beginning, from long before my earth life, because my spirit remembered him.” Another example of her “new found” belief in a pre-existence was when “Jesus” allowed her to recall her feelings when creation occurred. She says that “all people as spirits in the pre-mortal world took part in the creation of the earth.”

Ms. Eadie offers another example. She relates an experience during her heavenly visitation where she “traveled to many other worlds—earths like our own but more glorious, and always filled with loving, intelligent people.” She continues by saying, “I knew that I had been to these places before.” She had an experience that she could not deny.

Some have said that a man with an argument is always at the mercy of a man with an experience. A growing problem in our society is the willingness to accept one’s experience over the protestation of the facts. As Christians we need to be careful that we do not fall into this trap. Our responsibility is to consider the Word of God and allow it to validate the experience or not. We must be extremely careful not to allow our or anyone else’s experience to mold our belief system.

Another example of Ms. Eadie’s pre-mortal experience was an encounter with those in the spirit world. She said, “I saw again the spirits who had not yet come to earth, and I saw some of them hovering over people in mortality. I saw one male spirit trying to get a mortal man and woman together on earth—his future parents.” (I had a brief moment of deja vu and thought of Marty McFly in Back to the Future).

A growing number of Christians are accepting Ms. Eadie’s account of the after-life, and the church is allowing her beliefs to take root by their lack of biblical teaching. The Bible is very clear regarding the individual’s moment of existence (Psalm 139:13-16). Nowhere in Scripture does our Lord offer a possibility that we pre-existed with Him in the spirit world. The burden of proof is on the one with the experience and not the objective Word of God.

What can we learn from Betty Eadie and her near-death experience? First and foremost is that near-death experiences tend to alter one’s worldview. Raymond Moody in his book The Light Beyond offers evidence for such a concern. He states that those who experience a near-death episode

…emerge with an appreciation of religion that is different from the narrowly defined one established by most churches. They come to realize through this experience that religion is not a matter of one ‘right’ group versus several ‘wrong’ groups. People who undergo an NDE come out of it saying that religion concerns your ability to love—not doctrine and denominations. In short, they think that God is a much more magnanimous being than they previously thought, and that denominations don’t count.

This idea, that doctrine is of no importance but we should only be concerned about love, is parallel to the teachings found in the New Age worldview. Ms. Eadie is in agreement with Dr. Moody’s statement that “love” is our ultimate goal and that religion is simply a vehicle to get us to the party. It makes little or no difference whether we get there in a Ford or a Chevrolet. As warm and cozy as this idea sounds, it does not take into account the words of our Lord in John 14:6: “I am the way, the truth, and the life. No one comes to the Father except through Me.” Jesus was very clear that He wasn’t offering one of many ways, but that He was The Way and The Truth. He was very confident that salvation was found in no other.

©1995 Probe Ministries.

Kerby Anderson helps us take a biblical perspective on a very scary and touchy issue: violence in America.  Applying a Christian worldview, he shines the spotlight on areas of today’s culture that should concern us all.

It’s a scary world today!

Growing up used to be less traumatic just a few decades ago. Children back then worried about such things as a flat tire on their Schwinns and hoped that their teacher wouldn’t give too much homework.

How life has changed. A 1994 poll found more than half the children questioned said they were afraid of violent crime against them or a family member. Are these kids just paranoid, or is there a real problem?

Well, it turns out this is not some irrational fear based upon a false perception of danger. Life has indeed become more violent and more dangerous for children. Consider the following statistics: One in six youths between the ages of 10 and 17 has seen or knows someone who has been shot. The estimated number of child abuse victims increased 40 percent between 1985 and 1991. Children under 18 were 244 percent more likely to be killed by guns in 1993 than they were in 1986. Violent crime has increased by more than 560 percent since 1960.

The innocence of childhood has been replaced by the very real threat of violence. Kids in school try to avoid fights in the hall, walk home in fear, and sometimes sleep in bathtubs in order to protect themselves from stray bullets fired during drive-by shootings.

Even families living in so-called “safe” neighborhoods are concerned. They may feel safe today, but there is always a reminder that violence can intrude at any moment. Polly Klaas and her family no doubt felt safe in Petaluma, California. But on October 1, 1993, she was abducted from her suburban home during a sleepover with two friends. If she can be abducted and murdered, so can nearly any other child.

A child’s exposure to violence is pervasive. Children see violence in their schools, their neighborhoods, and their homes. The daily news is rife with reports of child molestations and abductions. War in foreign lands along with daily reports of murder, rape, and robberies also heighten a child’s perception of potential violence.

Television in the home is the greatest source of visual violence for children. The average child watches 8,000 televised murders and 100,000 acts of violence before finishing elementary school. That number more than doubles by the time he or she reaches age 18.

And the latest scourge is MTV. Teenagers listen to more than 10,000 hours of rock music, and this impact is intensified as they spend countless hours in front of MTV watching violent and sensual images that go far beyond the images shown on commercial television.

It’s a scary world, and children are exposed to more violence than any generation in recent memory. An article in Newsweek magazine concluded: “It gets dark early in the Midwest this time of year. Long before many parents are home from work, the shadows creep up the walls and gather in the corners, while on the carpet a little figure sprawls in the glow emanating from an anchorman’s tan. There’s been a murder in the Loop, a fire in a nightclub, an indictment of another priest. Red and white lights swirl in urgent pinwheels as the ambulances howl down the dark streets. And one more crime that never gets reported, because there’s no one to arrest. Who killed childhood? We all did.”

“As a man thinks in his heart, so is he.”

Violence has always been a part of the human condition because of our sin nature (Rom. 3:23). But modern families are exposed to even more violence than previous generations because of the media. Any night of the week, the average viewer can see levels of violence approaching and even exceeding the Roman Gladiator games.

Does this have an effect? Certainly it does. The Bible teaches that “as a man thinks in his heart, so is he” (Prov. 23:7). What we view and what we think about affects our actions.

Defenders of television programs say that isn’t true. They contend that televised imagery doesn’t make people violent nor does it make people callous to suffering. But if televised imagery doesn’t affect human behavior, then the TV networks should refund billions of advertising dollars to TV sponsors.

In essence, TV executives are talking out of both sides of their mouths. On the one hand, they try to convince advertisers that a 30-second commercial can influence consumer behavior. On the other hand, they deny that a one-hour program wrapped around the commercials can influence social behavior.

So, how violent is the media? And what impact does media have on members of our family? First, we will look at violence in the movies, and then we’ll take up the issue of violence on television.

Ezra Pound once said that artists are “the antennae of the race.” If that is so, then we are a very sick society judging by the latest fare of violence in the movies. The body count is staggering: 32 people are killed in “RoboCop,” while 81 are killed in the sequel; 264 are killed in “Die Hard 2,” and the film “Silence of the Lambs” deals with a psychopath who murders women and skins them.

Who would have imagined just a few years ago that the top grossing films would be replete with blood, gore, and violence? No wonder some film critics now say that the most violent place on earth is the Hollywood set.

Violence has always been a part of movie-making, but until recently, really violent movies were only seen by the fringe of mass culture. Violence now has gone mainstream. Bloody films are being watched by more than just punk rockers. Family station wagons and vans pull up to movie theaters showing R-rated slasher films. And middle America watches these same programs a few months later on cable TV or on video. Many of the movies seen at home wouldn’t have been shown in theaters 10-20 years ago.

Movie violence these days is louder, bloodier, and more anatomically precise than ever before. When a bad guy was shot in a black-and-white Western, the most we saw was a puff of smoke and a few drops of fake blood. Now the sights, sounds, and special effects often jar us more than the real thing. Slow motion, pyrotechnics, and a penchant for leaving nothing to the imagination all conspire to make movies and TV shows more gruesome than ever.

Children especially confront an increasingly violent world with few limits. As concerned parents and citizens we must do what we can to reduce the level of violence in our society through the wise use of discernment and public policy. We need to set limits both in our homes and in the community.

Does Media Violence Really Influence Human Behavior?

Children’s greatest exposure to violence comes from television. TV shows, movies edited for television, and video games expose young children to a level of violence unimaginable just a few years ago. The average child watches 8,000 televised murders and 100,000 acts of violence before finishing elementary school. That number more than doubles by the time he or she reaches age 18.

The violent content of TV includes more than just the 22 minute programs sent down by the networks. At a very young age, children are seeing a level of violence and mayhem that in the past may have only been witnessed by a few police officers and military personnel. TV brings hitting, kicking, stabbings, shootings, and dismemberment right into homes on a daily basis.

The impact on behavior is predictable. Two prominent Surgeon General reports in the last two decades link violence on television and aggressive behavior in children and teenagers. In addition, the National Institute of Mental Health issued a 94-page report entitled, “Television and Behavior: Ten Years of Scientific Progress and Implications for the Eighties.” They found “overwhelming” scientific evidence that “excessive” violence on television spills over into the playground and the streets. In one five-year study of 732 children, “several kinds of aggression– conflicts with parents, fighting and delinquency–were all positively correlated with the total amount of television viewing.”

Long-term studies are even more disturbing. University of Illinois psychologist Leonard Eron studied children at age eight and then again at eighteen. He found that television habits established at the age of eight influenced aggressive behavior through childhood and adolescent years. The more violent the programs preferred by boys in the third grade, the more aggressive their behavior, both at that time and ten years later. He therefore concluded that “the effect of television violence on aggression is cumulative.”

Twenty years later Eron and Rowell Huesmann found the pattern continued. He and his researchers found that children who watched significant amounts of TV violence at the age of 8 were consistently more likely to commit violent crimes or engage in child or spouse abuse at 30.

They concluded “that heavy exposure to televised violence is one of the causes of aggressive behavior, crime and violence in society. Television violence affects youngsters of all ages, of both genders, at all socioeconomic levels and all levels of intelligence.”

Since their report in the 1980s, MTV has come on the scene with even more troubling images. Adolescents already listen to an estimated 10,500 hours of rock music between the 7th and 12th grades. Now they also spend countless hours in front of MTV seeing the visual images of rock songs that depict violence, rebellion, sadomasochism, the occult, drug abuse, and promiscuity. MTV reaches 57 million cable households, and its video images are even more lurid than the ones shown on regular TV. Music videos filled with sex, rape, murder, and other images of mayhem assault the senses. And MTV cartoons like Beavis and “the other guy” assault the sensibilities while enticing young people to start fires and commit other acts of violence. Critics count 18 acts of violence in each hour of MTV videos.

Violent images on television and in the movies do contribute to greater violence in society. Sociological studies along with common sense dictate that we do something to reduce the violence in the media before it further damages society.

Television Promotes Not Only Violence But Fear As Well.

Children see thousands of TV murders every year. And the impact on behavior is predictable. Various reports by the Surgeon General in the last two decades link violence on television and aggressive behavior in children and teenagers. In addition, the National Institute of Mental Health issued a 94-page report entitled, “Television and Behavior: Ten Years of Scientific Progress and Implications for the Eighties.” They found “overwhelming” scientific evidence that “excessive” violence on television spills over into the playground and the streets. In one five-year study of 732 children, “several kinds of aggression (such as conflicts with parents, fighting and delinquency) were all positively correlated with the total amount of television viewing.”

Confronted with such statistics, many parents respond that their children aren’t allowed to watch violent programs. Such action is commendable, but some of the greatest dangers of television are more subtle and insidious. It now appears that simply watching television for long periods can manipulate your view of the world– whether the content is particularly violent or not.

George Gerbner and Larry Gross working at the Annenberg School of Communications in the 1970s found that heavy TV viewers live in a scary world. “We have found that people who watch a lot of TV see the real world as more dangerous and frightening than those who watch very little. Heavy viewers are less trustful of their fellow citizens, and more fearful of the real world.”

So heavy viewers were less trustful and more fearful than the average citizen. But what constitutes a heavy viewer. Gerber and Gross defined heavy viewers as those adults who watch an average of four or more hours of television a day. Approximately one-third of all American adults fit that category.

They found that violence on prime-time TV exaggerated heavy viewers’ fears about the threat of danger in the real world. Heavy viewers, for example, were less likely to trust someone than light viewers. Heavy viewers also tended to overestimate their likelihood of being involved in a violent crime.

And if this is true of adults, imagine how much TV violence affects children’s perception of the world. Gerbner and Gross say, “Imagine spending six hours a day at the local movie house when you were 12 years old. No parent would have permitted it. Yet, in our sample of children, nearly half the 12-year-olds watch an average of six or more hours of television per day.” This would mean that a large portion of young people fit into the category of heavy viewers. Their view of the world must be profoundly shaped by TV. Gerbner and Gross therefore conclude: “If adults can be so accepting of the reality of television, imagine its effect on children. By the time the average American child reaches public school, he has already spent several years in an electronic nursery school.”

Television violence affects both adults and children in subtle ways. While we may not personally feel or observe the effects of TV violence, we should not ignore the growing body of data that suggests that televised imagery does affect our perception and behavior.

Obviously something must be done. Parents, programmers, and general citizens must take responsible actions to prevent the increasing violence in our society. Violent homes, violence on television, violence in the movies, violence in the schools all contribute to the increasingly violent society we live in. We have a responsibility to make a difference and apply the appropriate principles in order to help stem the tide of violence in our society.

Some Suggestions for Dealing with Violence in the Media

Christians must address this issue of violence in our society. Here are a number of specific suggestions for dealing with violence.

1. Learn about the impact of violence in our society. Share this material with your pastor, elders, deacons, and church members. Help them understand how important this issue is to them and their community.

2. Create a safe environment. Families live in the midst of violence. We must make our homes safe for our families. A child should feel that his or her world is safe. Providing care and protection are obvious first steps. But parents must also establish limits, provide emotional security, and teach values and virtue in the home.

3. Parents should limit the amount of media exposure in their homes. The average young person sees entirely too much violence on TV and at the movies. Set limits to what a child watches, and evaluate both the quantity and quality of their media input (Rom. 12:2). Focus on what is pure, beautiful, true, right, honorable, excellent, and praiseworthy (Phil. 4:8).

4. Watch TV with children. Obviously we should limit the amount of TV our children watch. But when they watch television, we should try to watch it with them. We can encourage discussion with children during the programs. The plots and actions of the programs provides a natural context for discussion and teach important principles about relationships and violence. The discussion could focus on how cartoon characters or TV actors could solve their problems without resorting to violence. TV often ignores the consequences of violence. What are the consequences in real life?

5. Develop children’s faith and trust in God. Children at an early age instinctively trust their parents. As the children grow, parents should work to develop their child’s trust in God. God is sovereign and omnipotent. Children should learn to trust Him in their lives and depend upon Him to watch over them and keep them safe.

6. Discuss the reasons for pain and suffering in the world. We live in the fallen world (Gen. 3), and even those who follow God will encounter pain, suffering, and violence. Bad things do happen to good people.

7. Teach vigilance without hysteria. By talking about the dangers in society, some parents have instilled fear–even terror– in their children. We need to balance our discussions with them and not make them hysterical. Kids have been known to become hysterical if a car comes down their street or if someone looks at them.

8. Work to establish broadcaster guidelines. No TV or movie producer wants to unilaterally disarm all the actors on their screens out of fear that viewers will watch other programs and movies. Yet many of these same TV and movie producers would like to tone down the violence, but they don’t want to be the first to do so. National standards would be able to achieve what individuals would not do by themselves in a competitive market.

Violence is the scourge of our society, but we can make a difference. We must educate ourselves about its influence and impact on our lives. Please feel free to write or call Probe Ministries for more information on this topic. And then take time to apply the principles developed here to make a difference in your home and community. You can help stem the tide of violence in our society.

©1995 Probe Ministries

Rick Rood looks a typical teenage rebellion and offers a plan based on a biblical worldview and Christian values to help lead them through rebellion to a strong Christian walk.  By reacting from a truly Christian perspective and following a biblical plan of action, our chances of successfully making it through to adulthood and greatly increased.

The Fact of Teenage Rebellion

Mark Twain once advised parents that when their child turns 13 they should put them in a barrel, close the lid, and feed them through a hole in the side. When they turn 16, Twain suggested parents close the hole! Twain was a humorist, and we laugh about his counsel. But beneath the laughter is the recognition that the teenage years are seldom easy…for the teen or their parents! And it’s particularly challenging when we find that our teen is rejecting our values.

Admittedly, in tackling this issue we are taking on a real lion! If there is anything more humbling than being the parent of a rebelling teenager, it’s attempting to pass on advice to others who are struggling with this same situation. But our prayer is that this pamphlet will offer some help and encouragement to parents of a challenging teen.

“Adolescence” is the label we attach to the time of life from the onset of puberty to maturity. It denotes the stage of life during which a young person moves from childhood to adulthood, from dependence upon parents to independence. It’s a time of great change not only physically, but emotionally, mentally, spiritually and socially. It’s a time when teens are asking questions like “Who am I?,” “What do I believe?,” “How do I fit into life in this world?”…when they’re searching for their identity as individuals.

Adolescence is also a time when some degree of strain develops between teens and their parents. No longer do parents appear to be infallible and beyond contradiction. Our flaws are much more visible…and probably exaggerated by our teen. It’s a time when the values of their peers generally appear much more attractive than their parents’, and when acceptance by their friends will likely become much more important than that of their parents.

It is not uncommon in their quest for identity and independence for teens to reject some of the values of their parents, their church, and society. And to a degree this is not unhealthy. Young people need to develop their own convictions about life. And part of the process may involve challenging the values and convictions they have been taught. Some may challenge them more overtly, and others more covertly. Some may challenge them in relatively minor areas such as dress, appearance, music, or they way they keep their room. Others may show total disregard for the moral and spiritual values of their family, their church, and even society. Parents who allow for no individuality in some of the more “minor” areas (such as dress and appearance), may be challenging their teen to test them in the areas that are of much greater consequence.

Several years back, a group that included Dr. James Dobson conducted a survey of some 35,000 parents. The survey concluded that while 25% of teens are of “average” temperament, 40% were considered to be more on the “compliant” side, and 35% on the “strong-willed” side. (More boys than girls fell in this latter category.) Among the strong-willed teens, 74% were found to be in some degree of rebellion during their teenage years, 26% of them to a severe degree. Furthermore, it was surprisingly found that the strong-willed were most susceptible to the influence of their peers! It was no surprise to find that 72% of parents of strong- willed teens characterized their relationship as “difficult” or “very stressful”! (Parenting Isn’t for Cowards, by Dr. James Dobson, chaps. 3 & 4).

If you identify with this group of parents, you are definitely not alone! And perhaps this realization is an important first step in responding to a teen who rejects our values!

The Sources of Teenage Rebellion

Many a parent has wondered if the teen living in their home is really the same child that they played with and enjoyed just a few years before! And it is only natural for them to ask “Why?” “Why is this happening? And why is this happening to us?” Most parents are probably also asking themselves, “Where did we go wrong? What could we have done to prevent this from happening?” These questions are not only painful to ask, but are equally difficult to answer. And it’s important not to jump to simplistic conclusions in trying to do so.

It is very likely that there is more than one reason why our teen is rejecting our values. And there really are many possible reasons. One that we noted yesterday is that it is simply the nature of adolescents to search for their own identity and independence. We also noted the role that innate temperament plays in teenage rebellion. A survey conducted by a group including Dr. James Dobson concluded that nearly 3/4 of children born with a strong-willed temperament exhibited some degree of rebellion during their teen years. There are, however, a number of other possible reasons why our teen is rejecting our values. It’s important to look beyond their behavior to the reasons behind it.

First, it’s possible that there are physiological factors involved. Young people who have learning disabilities, or attention deficit/hyperactive disorder are going to be much more inclined to rebel, in part over the frustration they are experiencing in meeting the expectations of their parents, teachers and other authority figures. Any physical illness, or even imbalanced or insufficient diet can affect a teen’s emotional and behavioral pattern. Even apart from such irregularities, the changes that are taking place in an adolescent’s hormonal system are apt to result in more volatile emotions.

Second, it is possible that there are difficulties of a psychological nature, or even disorders of a more serious nature involved. In this latter category would fall young people who are manic-depressive or schizophrenic. It is important to realize that many of these disorders have genetic and biological sources, requiring the attention of a medical professional. It is more likely, however, that a teen may be struggling with low self-esteem or depression…and may be engaging in conduct that is aimed at obtaining the acceptance of his peers, or at gaining the attention of his parents or other authority figures (even if it’s negative in nature!).

Third, it is not uncommon for a young person to express his anger (and even guilt) over the tensions that may exist within the family at large or between his parents by acting in a rebellious fashion.

Traumatic experiences such as a death in the family, prolonged illness, or serious financial problems can be a source of rebellion. They may even result in a teen’s questioning the existence or the goodness of God, and in rejecting of God’s moral principles.

We must not fail to mention the negative influence of peers, and of the values portrayed and endorsed in today’s movies, television, and by the lyrics of much of the music that young people listen to. All of these media are communicating a message that more often than not challenges the right of anyone (including parents) to limit their freedom or stifle their individuality.

Finally, it is not impossible that our own example as parents, or our parenting style has contributed to their rebellion to a greater or lesser degree. We will return to this issue later in the week, and tomorrow we will begin to look at the question of whether parents are always at fault when their teens reject their values.

A Parent’s Reaction to His Teen’s Rebellion

In the previous two programs we have briefly examined some basic facts about the nature of teenage rebellion and some of its possible sources. We noted that there are many possible reasons why a teen might choose to reject his parents’ values. It is not uncommon, however, for those of us who are Christian parents to feel that we bear the greater (if not exclusive) share of responsibility. After all, have we not been taught that if we train our children “in the way they should go, when they are old they will not depart from it”? (Prov. 22:6). If they do depart from the way they should go, certainly it is our fault for not training them properly!

At the outset, we must affirm that parents are responsible before God to provide the training and instruction that will guide them in His way (Eph. 6:4b). The scriptures also warn us that it is possible for us to “provoke our children to anger” (Eph. 6:4a) and to “exasperate them so that they become discouraged” (Col. 3:21). When our teen is rebelling, it’s appropriate for us to evaluate the impact that our own parenting style has had in our child’s life.

We must just as emphatically, however, reject the notion that teenage rebellion is invariably the consequence of parental mismanagement. To believe that it is, is to accept the premise that all human behavior is caused by external influences. Behavior may be influenced (even very strongly) by genetic and environmental factors, but to say that there is no such thing as human will and choice is to deny a fundamental element of biblical teaching. In the final analysis, a young person’s rejection of godly values is a personal choice.

Many Christians, however, find themselves adopting an essentially behavioristic and deterministic philosophy in their acceptance of a common interpretation of the verse we alluded to a few moments ago, Proverbs 22:6, “Train up a child in the way he should go, and when he is old he will not depart from it.” Many a parent has concluded from this proverb that if his teen does “depart from the way he should go,” it is because he has failed to provide the training he needed. But that this proverb (as many proverbs) should be taken as general observation about life, rather than as an absolute divine promise, can be deduced from two facts. First, if we do take this proverb as an absolute promise, then other proverbs in the book must be also. Yet there are a number of proverbs for which exceptions can be found on a regular basis. For example, Proverbs 10:27 says that “The fear of the Lord prolongs life, but the years of the wicked will be shortened.” This is a general truth. But there are innumerable examples of the wicked who have lived long on the earth, and of the godly whose lives have been cut short. A second reason is that to take it as an absolute promise would contradict the teaching of many other proverbs that it is possible for a young person to reject the training his parents provide. Proverbs 15:5 says, “A fool rejects his father’s discipline.” The writer of Proverbs also appeals to sons to “receive” and “be attentive” to their parents’ instruction (2:1-2), and warns against “neglecting” and “abandoning” their teaching (4:1-2). (Cf. also Deut. 21:18-21)

We must conclude, then, that when our teen rejects our values, we must prayerfully discern to what degree both we and they are responsible for what is happening, as well as what other influences are at work. In some cases, the parents may bear a great deal of responsibility; in others they may bear very little. The important thing, however, is not so much “who is to blame,” but what ought we to do from this point on in our relationship with our teen.

A Plan for Parents

We have looked at the nature of teenage rebellion. We’ve also addressed the question of whether it is always the parents’ fault when their teen rejects their values. But today, we want to focus on how we should respond as parents of a challenging teen.

Our first response must be to look beyond the rebellious behavior to the sources that lie behind it. If we suspect there are factors of a physiological nature, we must not neglect to enlist the help of a qualified physician. Nor should we reject the aid of a godly counselor in addressing issues of depression or self image that may lie hidden in our teen’s heart. But neither should we neglect to look to the Scriptures as our ultimate source of wisdom.

As we do, it will be tempting to look initially for ways in which we can promote change in our teenager’s behavior. But the one factor in our child’s life over which we have the most influence is our own character and approach to parenting. And this is where we must begin–by reflecting on the model which God himself provides in his character and in his relationship with us as his children. In God as our Father we find that perfect balance of judgment and grace, of discipline and love, compassion and firmness. This is a standard from which all of us fall short, the one to which we will never fully attain in this life; but the one by which we must measure our lives, and toward which we must continually strive! Larry Crabb has said, “The key to becoming a more effective parent is to become an increasingly godly person.” (Parenting Adolescents by Kevin Huggins, p. 258) Wise is the parent who makes this his primary goal!

Wise too is the parent who resists the impulse to project a perfect image to his teen, but who echoes the prayer of David: “Search me, O God, and know my heart…see if there be any hurtful way in me; and guide me in the everlasting way” (Ps. 139:23-24). Wise is the parent who is willing to offer a sincere apology to his child, and to seek forgiveness for ways he has genuinely fallen short as a parent. But wise also is the parent who refuses to brood over past failures, but who having learned from his mistakes sets out in a new direction! (Phil. 3:13-14). And wise is the parent, as well, who guards against trying to “atone” for past mistakes by becoming overly kind or permissive.

As we seek to allow God to shape our lives after his own model as the divine parent, we will do well to keep two primary qualities in view. The first is an unconditional love for our child. This is the kind of love God manifests toward us. “But God demonstrates his own love for us in that while we were yet sinners (while we were his enemies!), Christ died for us” (Rom. 5:8). This is the kind of love He seeks to instill in us for our teenager, regardless of how much anger or contempt he or she has shown toward us–a love that asks not how they can meet our needs, but how God can use us to minister to their genuine needs.

But the second quality is an uncompromising commitment to help our teenager grow toward responsible maturity. “For those whom the Lord loves He disciplines;…but He disciplines us for our good, that we may share His holiness” (Heb. 12:6,10). As God guides us in the path of righteousness, and establishes clear expectations for our lives, so must we for our teen. As God disciplines for rebellion through appropriate consequences, so also must we.

Above, we proposed that there are two primary qualities God seeks to instill in those of us who are parents of a teen who is rejecting our values: an unconditional love and an uncompromising commitment to guide them toward responsible maturity. But how do these qualities take shape in our day to day lives?

How do we show this kind of love toward our teenager? First, we love them when we praise and reward them for the good that we do see in their lives, as God does with us. We love them when we show respect for their feelings and opinions, though not always agreeing with them. We love them when we show interest in and participate with them in activities that are meaningful to them, and refrain from squeezing them into a mold for they were not designed. We love them when we restrain our anger from erupting in violent acts and hurtful words, when we relate as a “fellow struggler,” when we don’t try to be better than they are at everything, when we handle our own sin in the same way we expect them to, when we listen to their explanations before disciplining them, when we keep alive a sense of hope and excitement about discovering God’s purpose for their life!

But the love toward which we strive is also one that guides and disciplines (Prov.13:24). states that “he who loves (his son) disciplines him diligently.” Researchers have found that teens are less likely to rebel who grow up in homes that are neither too permissive nor overly authoritarian, where parents gradually allow them more participation in decisions and relinquish more responsibility, while maintaining final authority (Teen Shaping, by Len Kageler, chaps. 3 & 12).

What are a few marks of a parent who has this kind of commitment? First, he provides instruction in the ways of the Lord. One teenager who refused to accompany his family to church, was willing to read a chapter of scripture with his father several times a week. By his senior year, they had read through the entire New Testament together! Second, he communicates clear expectations regarding personal conduct (even if parents of his child’s friends do not): expectations concerning the use of language in the home, honesty about whereabouts and activities, household chores, attendance at school, curfew, use of the car, payment for gas, insurance and traffic tickets, drinking, and sexual conduct. Finally, such a parent will enforce meaningful consequences for wilful rebellion. There are some things we are obliged to provide for our child no matter what: a place to live (though it need not be our own home in all situations), food, clothing, and personal respect. But many things that young people take for granted today are privileges that can and must be suspended as a result of irresponsible behavior: use of the phone or TV, tuition for school, use of our car, or even a driver’s license. Teenagers who engage in activities that are not only irresponsible but illegal, should have every expectation that their parents will notify the authorities. We do our children no favor when we shield them from the painful consequences of foolish choices. Some teens will become skilled at manipulating their parents through guilt or intimidation. But we must resolve to render such tactics ineffective by refusing to let them work.

God does not hold us responsible for all of our teenager’s actions. But He does hold us accountable for the way in which we relate to them as parents–with unconditional love, but uncompromising commitment to responsible maturity.

Yet, even when we do, God provides no guarantee that they will always (or even ever) respond positively. But He does ask that we persist in doing what is right . . . praying for them, gradually relinquishing them to Him who knows them far better than we . . . remembering his exhortation that we “not lose heart in doing good, for in due time we shall reap if we do not grow weary” (Gal. 6:9).

© 1995 Probe Ministries

Addendum from the author, after his teenagers finished growing up:

It was over twelve years ago that I wrote the article you have just read. Since then, I’ve had a lot of time to reflect on the matter of parenting. If there is one thing I would add to the article, it is the statement in Psalm 127:1, “Unless the Lord builds the house, they labor in vain who build it.”

I’m more convinced than ever that though I believe God’s word does give us guidance concerning what we as parents should and should not do in relating to our children, being a parent is much more than simply “doing all the right things.” It is at root a matter of trusting God to work in our children’s lives in his own way and time . . . to accomplish in their lives what only He can. And of course, to trust that He will do the same in our own hearts and lives as well. Sometimes His ways are far beyond our understanding. I have met some who came from very difficult homes, who nonetheless have turned out to be wonderful people. On the other hand, I have met others who grew up in wonderful families, who nonetheless have chosen to walk a very painful path in life. All of this should cause us to make prayer our first priority as parents. There is no greater responsibility or privilege we have as parents than to pray for the children the Lord has entrusted to us. May we never cease to do so.

Resources on Parenting Teenagers

Emotionally Healthy Teenagers, by Jay Kesler (Nashville: Word Publishing, 1998)

Bound by Honor, by Gary and Greg Smalley (Wheaton: Tyndale House, 1998)

Parenting Today’s Adolescent, by Dennis and Barbara Rainey (Nashville: Thomas Nelson, 1998)

How to Really Love Your Teenager, by Ross Campbell (Wheaton: Victor Books, 1983)

Parenting Adolescents, by Kevin Huggins (Colorado Springs: NavPress, 1992)

Teen-Shaping: Solving the Discipline Dilemma—What Works, What Doesn’t, by Len Kageler (Old Tappan, N.J.: Fleming H. Revell, 1990)

Parents & Teenagers, ed. by Jay Kesler (Wheaton: Victor Books, 1984)

Parents in Pain, by John White (Downers Grove: Intervarsity Press, 1979)

Parenting Isn’t for Cowards, by Dr. James Dobson (Waco: Word Books, 1987)

The Wounded Parent, by Guy Greenfield (Grand Rapids: Baker Books, 1991)

Don Closson provides a good understanding of hermeneutics, the ways in which one interprets the Bible with accuracy and integrity. He provides a step by step guide to understanding and interpreting Scripture in a consistent way. He helps us understand how to deal with the cultural, historical and language barriers we face in dealing with a text written in a different language and culture than our own.

Understanding the Bible

If you have ever had a prolonged discussion with a Jehovah’s Witness, Mormon, or New Ager over a passage of Scripture, you might relate to an experience that I had recently. I sat down with someone who had obviously spent considerable time in the Bible, who stated a desire to know God’s truth and was willing to work diligently to please God, sacrificing both time and money. However, when it came to determining what the Bible taught concerning how we might please Him and what we must do to be saved, we found little we could agree upon. At times it felt as if we were reading two completely different texts.

The problems I encountered were the result of different rules of interpretation. These rules are part of a discipline known as hermeneutics, which many consider to be both an art and a science. The rules that one uses to interpret Scripture play a vital role in determining the meaning of a passage, and thus, our understanding of God and ourselves. Does John 1:1 refer to Jesus as the co- creator of the universe, existing with God the Father eternally, indeed, being of the same essence as the Father? Or is Jesus’ divinity somehow inferior to the divinity of God the Father, a view that Jehovah’s Witnesses hold? The way we interpret this passage will be determined by the rules of interpretation we bring to our study. It is obvious that both interpretations cannot be correct. When John wrote the words for his Gospel, and specifically for the first chapter, he had one meaning in mind. He may not have understood all of the implications of what he was writing, nor could he have imagined all of the applications possible in future contexts. However, via the inspiration of the Holy Spirit John’s words were to communicate a specific truth about God.

There are three good reasons why we have difficulty understanding the biblical text. First, we are separated from the historical events written about by thousands of years of history. Second, we live in a dramatically different culture, and third, the biblical texts were written in foreign languages. These obstacles to understanding can be daunting to those who want quick and easy comprehension of the Bible. They also make it possible for others to place their own agenda over the text, knowing that few will take the time to uncover what the writer’s original intent might have been.

Our goal should be to exegete, or draw meaning from the Scriptures, rather than to impose meaning onto them. Jehovah’s Witnesses have decided that Jesus cannot be God; they claim that it is an irrational doctrine. As a result, they have worked hard at interpreting direct references to His deity as something else. In Hebrews 1:6 the angels are told to worship Jesus. Since the Witnesses at one time taught that Jesus was an angel, they translate the word found in the passage as obeisance rather than worship. More like a gesture of respect than the worship of the one true God. Unfortunately, they have to misquote a reference work in order to justify their translation. Their New World Translation has changed numerous passages in order to keep their doctrines intact.

In this essay we will review some of the principles of hermeneutics that have been accepted by the majority of conservative Protestants for many years. Our goal in doing so is that we may be able to rightly divide the Word of truth.

God’s Communication Link

One of the first steps to correctly interpreting Scripture is being aware of what the Bible says about itself and understanding how it has come down to us through the centuries.

Rather than causing a complete text about Himself and His creation to simply appear, God chose to use many individuals, over thousands of years to write His words down. God has also revealed something of Himself in nature. General revelation, in the world around us, gives us an indication of God’s glory and power. However, without special revelation, the specific information found in the Bible, we would be lacking the redemptive plan that God has made available through Jesus Christ. The Bible clearly claims to have revealed information about God. Deuteronomy 29:29 declares that, “The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.” In 1 Corinthians 2:12-13 the writer adds that, “We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words.”

The unique nature of the Bible is made clear by Paul in 2 Timothy 3:16. Paul tells Timothy that “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.”

None of the original writings, or autographa, still exist. Nevertheless, textual criticism has confirmed that the transmission of these writings have been very accurate. The accuracy of the Old Testament documents are attested to by the Dead Sea Scrolls which gives us copies of parts of the Old Testament almost a thousand years closer to the original texts than previously available. The dependability of the New Testament is confirmed by the availability of a remarkable volume of manuscripts which were written very near the time of the original events.

Once we appreciate what God has done to communicate with us, we may begin to apply the principals of interpretation, or hermeneutics, to the text. To be successful this process must take into account the cultural, historical, and language barriers that limit our understanding of the original writings. There are no shortcuts to the hard work necessary to accomplish this task.

Some have wrongly argued that knowledge of the culture and languages of biblical times is not necessary, that the Holy Spirit will interpret the text for us. The role of the Holy Spirit is to illumine the believer in order to accept and apply what is found in Scripture. The Bible says that the natural man does not accept the things of the Spirit (1 Cor 2:14). The Greek word for “accept” means “to take something willingly and with pleasure.” The key role of the Spirit is not to add information to the text, or to give us special translating abilities, but to soften our hearts in order to receive what is there.

The goal of this process is to be mature in Christ. The Bible is not an end, it is a means to becoming conformed to the image or likeness of Christ.

What Is a Literal Interpretation?

Prior to the Protestant Reformation in the 1500s, biblical interpretation was often dominated by the allegorical method. Looking back to Augustine, the medieval church believed that every biblical passage contained four levels of meaning. These four levels were the literal, the allegorical, the moral, and the eschatological. For instance, the word Jerusalem literally referred to the city itself; allegorically, it refers to the church of Christ; morally, it indicates the human soul; and eschatologically it points to the heavenly Jerusalem.(1) Under this school of interpretation it was the church that established what the correct meaning of a passage was for all four levels.

By the time of the reformation, knowledge of the Bible was scarce. However, with a new emphasis on the original languages of Hebrew and Greek, the fourfold method of interpretation was beginning to fade. Martin Luther argued that the church shouldn’t determine what the Scriptures mean, the Scriptures should govern what the churches teach. He also rejected the allegorical method of interpreting Scripture.

Luther argued that a proper understanding of what a passage teaches comes from a literal interpretation. This means that the reader must consider the historical context and the grammatical structure of each passage, and strive to maintain contextual consistency. This method was a result of Luther’s belief that the Scriptures are clear, in opposition to the medieval church’s position that they are so obscure that only the church can uncover their true meaning.

Calvin agreed in principle with Luther. He also placed great importance on the notion that “Scripture interprets Scripture,” stressing that the grammar, context, words, and parallel passages found in the text were more important that any meaning we might impose on them. He added that, “it is the first business of an interpreter to let the author say what he does say, instead of attributing to him what we think he ought to say.(2)

Another approach to interpretation is letterism. While often ignoring context, historical and cultural setting, and even grammatical structure, letterism takes each word as an isolated truth. A problem with this method is that it fails to take into account the different literary genre, or types, in the Bible. The Hebrew poetry of the Psalms is not to be interpreted in the same way as is the logical discourse of Romans. Letterism tends to lead to legalism because of its inability to distinguish between literary types. All passages tend to become equally binding on current believers.

If we use Jesus as our model for interpreting Scripture we find that He treated the historical narratives as facts. Old Testament characters and events are talked about as if they actually existed and happened. When making applications from the Old Testament text, Jesus used the normal, rather than allegorical meaning, of the passage. Jesus condemned the Scribes and Pharisees for replacing the original intent of the Scriptures with their own traditions. Jesus took a literal approach to interpretation which took into account the literary type of the passage.

Paul tells Timothy that he is to do his “best to present himself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” Having the right method of interpretation is a critical precursor to accomplishing this admonition.

Applying the Hermeneutic Process

Next, we will look at how one might approach a specific text. A first step should be to determine the literary genre of the passage. A passage might be legal, narrative, polemic, poetry, wisdom, gospel, logical discourse, or prophetic literature, each having specific guidelines for proper interpretation. For instance, the wisdom literature found in Proverbs is to be seen as maxims or general truths based on broad experience and observations. “They are guidelines, not guarantees; precepts, not promises.(3)

Now, it would be helpful to identify the use of figurative language in the passage. Various forms of Hebrew poetry, simile, metaphor, and hyperbole need to be recognized if the reader is to understand the passage’s meaning. Hyperbole, for example, uses exaggeration to make a point. John says that the whole world would not have room for the books that would be written if everything about Jesus’s life was written down (John 21:25). John is using figurative speech. His point is that there were many things that Jesus did that weren’t recorded.

The Hebrew language of the Old Testament is filled with examples of figurative text. Judges 7:12 claims that “The Midianites, the Amalekites and all the other eastern peoples had settled in the valley, thick as locusts. Their camels could no more be counted than the sand on the seashore.” Were there actually billions of camels in the valley, or is this an overstatement for the sake of making the point that there were many camels present? Interpreting a passage begins by looking for the plain literal meaning of the text, but if there are obvious contradictions of known facts we look for a figure of speech. Clues for interpreting a figure of speech are usually found in the immediate context.

After a passage’s literary type is determined and figures of speech are identified, we can begin to focus on the content of a section of Scripture. Four levels of study are recommended. Word studies come first. Words are the building blocks of meaning, and by looking at the root origin or etymology of a word; its historical development over time; and the meaning of the word at the time of its use in Scripture we can gain insight into a passage’s meaning.

Much is to be gained by focusing on the verbs and conjunctions within a text. In the Greek language, verbs have a tense, a mood, a voice, and a person. For instance, Ephesians 5:18 says to not get drunk with wine, for that is dissipation, but be filled with the Spirit. Does “be filled” mean a one time event? Do we accomplish this via hard work? Actually, the passive voice and present tense of the Greek word used translates better as “be kept being filled in Spirit.” It implies an ongoing process that God performs as a result of our submission to Him, not as a result of our personal efforts.

Connective words like “and” or “for” are important when reading long or difficult passages. The word “for” introduces a reason for a preceding statement. In Romans 1:15-17 Paul says that he is eager “to preach the gospel . . . for I am not ashamed . . . for it is the power of God for salvation . . . for in it the righteousness of God is revealed.” And, in Romans 8, “for” occurs 15 times.

Other techniques for studying words include looking at synonyms, antonyms, and cross references. Cross-references might be verbal, parallel (using the same words), or conceptual (using the same idea).

Continuing the Hermeneutic Process

Syntax is the way in which words are grouped together within phrases, clauses, and sentences. Two types of phrases are prepositional, like “in Christ” and “from God our Father,” and participial, such as “speaking the truth in love” or “making peace.” There are dependent clauses like “when we pray for you” and independent clauses such as “we always thank God.” There are simple and compound sentences, simple ones having only one independent clause, compound ones having at least two.

Why do we need to know about syntax? Because without it we have no valid assurance that our interpretation is the meaning God intended to convey. Since God used languages that function within normal grammatical rules, knowing these rules is necessary in order to discern the meaning of a text.

The next level of study should be context. First locate the beginning of an idea and its topic sentence. Start with the paragraph, and then consider the chapter and the entire book. Determine who is being addressed, who is speaking, and what the occasion is. Hebrews chapter six has been interpreted in a number of different ways depending on how one answers these questions. Since the book was written to Jewish believers, deals with Christian maturity, and begins by exhorting the reader to leave elementary teachings and press on to maturity, many feel that the passage deals with Jewish believers tempted to return to Temple worship and the Jewish community. It warns not of the loss of salvation, but the negative impact on their Christian life if they return to the Jewish community and worship. In other words, they cannot start over if they ruin their testimony among the Jews.

Finally, ignoring the cultural context of a passage is one of the greatest problems in Bible interpretation. By culture we mean the behavior of a people as reflected by their thoughts, beliefs, social forms, speech, actions, and material artifacts. If we ignore culture, we often wrongly read into the Bible our twentieth century ideas. Knowledge of the religious, economic, legal, agricultural, architectural, and domestic practices of biblical times will decrease the likelihood of misinterpreting difficult passages.

God’s plagues on Egypt is one example of how cultural knowledge can help us to understand a text. The specific plagues sent by God spoke directly against the Egyptian gods. Turning the Nile into blood invalidated the protection of Isis, a goddess of the Nile, as well as Khnum, a guardian god of the Nile. The plague of frogs defied the Heqet, the goddess of birth who had the head of a frog. The plague of gnats ridiculed Set, god of the desert. Other plagues mocked Re, a sun god; Hathor, goddess with a cows head; Apis, the bull god; Sekhmet, goddess with power over disease, as well as others. God was communicating very clearly with the Egyptian people concerning His role as the creator and sustainer of the universe.

Reference works like Bible dictionaries, concordances, word study books, and commentaries are available to assist us in our study of the Bible. The goal of this process is to apply God’s Word to our lives, but we must first have accurate knowledge of what God’s Word means. Understanding precedes application.

As Psalm 19:1 explains, “The heavens declare the glory of God; the skies proclaim the work of his hands.” Paul, in Romans 1:20 says, “…since the creation of the world God’s invisible qualities–his eternal power and divine nature–have been clearly seen, being understood from what has been made, so that men are without excuse.”

Notes

1. Henry A. Virkler, Hermeneutics: Principles and Processes of Biblical Interpretation (Grand Rapids, Mich.: Baker Book House, 1981), p. 63.

2. Ibid., p. 67.

3. Roy B. Zuck, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (Wheaton, Ill.: Victor Books, 1991), p. 132.

©1994 Probe Ministries.