Category Archives: 9. Eschatology: The End

Is Cremation Really an Option for Christians?

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cremation-urn-2Cremation in North America has been on the rise for decades. In 1985 the percentage of deaths cremated was only 15%. In 1995 the number shot up to about 20%. By 2005 the percentage increased to just over 32%. By 2015 the projected figure is almost 45%, and in 2025, 55%.

For centuries, however, Christians have mostly rejected cremation as an acceptable treatment of the remains of loved ones. A biblical reason for this was that the patriarchs and prophets, priests and kings, princes and peasants, were buried in graves or tombs. Cremation was seen as a punishment or curse, not a common treatment of mortal remains (Gen. 38:24; Num. 11:1; Deut. 12:31; Josh. 7:25; 2 Kings 17:17; Ps. 106:18; Isa. 33:12). A theological reason for this was a belief in the bodily resurrection, in which what remained of mortal bodies would be raised anew, glorified, and transformed immortal, never to die again (John 6:28–29; 1 Cor. 15:52; Phil. 3:21; 1 Thess. 4:16). So the burning of remains was often associated with Eastern and Pagan religious traditions that viewed the physical body as an inferior, evil substance to be escaped or overcome rather than a part of God’s original good creation and a partaker in His future redemption.

Yet today many Christians are overcoming the traditional biblical and theological gag reflex associated with cremation by embracing it as a legitimate option. A number of factors contribute to this. First, cremation is significantly cheaper: cremation costs can be between 50% to 80% less than traditional burial, depending on the kinds of services involved! Second, many point out that both decomposition and combustion eventually lead to the same thing: dust and ashes. It’s just that one takes centuries, the other minutes. Third, some insist that cremation is more “green” . . . or at least it takes up less green space. And “green” is all the rage nowadays. Fourth, some Christians regard the body as just so much trash that needs to be discarded. And since some trash is buried and other trash is incinerated, why not do the same with bodies? After all, they reason, “The real me is in heaven with the Lord; I don’t care what happens to my rotten ol’ body.”

I’ll admit, the first reason seems, well, reasonable. Or at least fiscally responsible. The second reason is true: though the chemical processes are a bit different, the end result is more or less similar. The third reason makes sense in a part of the world where land is a premium and the potential for unsanitary burial is high. The final reason, though, is absolute rubbish. The view that the body is insignificant and irrelevant is not a Christian perspective. Period. (See my essay, “Don’t Walk on Those Graves!” for a biblical, theological, and historical explanation of the Christian doctrine of bodily resurrection.)

So, what do we do? On the one had we have traditional biblical and theological reasons to favor burial . . . on the other hand we have, well, let’s be honest—financial and pragmatic reasons (plus one quasi-heretical view of the physical body). It kind of seems pretty clear that the biblical and theological should outweigh the financial and pragmatic, doesn’t it?

Well, not so fast. The truth is, Jews and Christians buried their dead primarily as an act of their belief in the nature of the material body and its future in God’s redemptive plan. They did this explicitly in contrast to religions and cultures that viewed the body as useless trash or believed the body was just borrowed matter that should become one with the physical universe, just as our spirits would be absorbed into the mindless cosmic soul. Christians distinguished themselves in their belief that God will one day raise up the material bodies that had been animated by their immaterial souls, that those bodies originally created good would one day be restored and transformed into glorious bodies that would live forever in a renewed world free of death and corruption. By burying instead of burning, Christians aligned their actions with their beliefs—by their practice they confessed that God would one day win the victory over death through resurrection.

I believe Christians can continue to confess their belief in the resurrection of the body and practice cremation, because it’s not the form in which the mortal remains are preserved that is most important but that the mortal remains are preserved. Christians can distinguish themselves from pagan pantheism and materialistic atheistic by preserving the identity of the remains, whether they are buried or cremated. By maintaining the identity of the departed saint, we confess a belief in the future physical resurrection of his or her remains.

This leads to three practical points for those who choose cremation over burial.

First, avoid any actions that would confess a pantheistic “becoming one with the universe” theology. Scattering ashes in the wind, dumping them in the sea, fertilizing a lawn or garden, or otherwise mixing them with the world is an action that says, “Joe’s body is no longer Joe. It’s just dirt.” Wrong! Joe’s body is half of Joe! One day God will take Joe’s mortal remains, reconstitute and transform them, and reunite Joe’s soul with Joe’s glorified body! So scattering ashes is probably not a good picture of our belief in the bodily resurrection.

Second, maintain the identity of the remains. Yes, name them. Preserve them. Place them in a marked grave, or label them with a name plate—something that indicates that they are of significance and value both to you and to God. By doing so, you’re saying, “This is Jill. Yes, her spirit is with the Lord, but one day God will redeem Jill’s mortal remains, reversing the curse of death, and declaring victory over it forever.” Through our actions we will confess those final lines of the Apostles’ Creed: “I believe . . . in the resurrection of the body and the life everlasting.”

Finally, make your wishes—and especially the theological reasons for your wishes—clear to your loved ones. If you believe in the proper place of your physical body in God’s redemptive plan, make sure your loved ones know that you desire for your remains to continue to confess your faith in the gospel promise long after you’re gone. Don’t let your children or grandchildren dispose of your remains as if they were just emptying an ashtray!

Yes, I believe cremation is an option for Christians. God can and will raise up bones, dust, or even ashes on that Great Gettin’ Up Morning. But in the meantime, your desire to maintain the identity of your remains can communicate to others your belief that the darkness will one day give way to dawn, that the sun will break over the horizon, and you’ll answer Christ’s trumpet call to awake from your sleep.

 

“Don’t Walk on Those Graves!”: The Christian View of Resurrection

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GraveOne day when my kids and I were visiting a historic family cemetery in Mesquite, Texas, my boys, Lucas and Nathan, were running to and fro over century-old graves. I called them to me and passed on to them the instruction that had been given to me as a little boy: “Don’t walk on those graves.”

Lucas looked puzzled. “Why not?”

Good question. In fact, I had never thought about it myself. “Because . . . er . . .” I fumbled for a reasonable answer. I couldn’t come up with one. Chances are I was just relaying some relic of superstition that my mother herself had received. But somehow I just couldn’t break the chain and say, Oh go ahead, then, walk all over those graves. Trample on them. It doesn’t matter. They’re deader than dead anyway.

Instead, I threw together the best ad hoc explanation I could come up with at such short notice: “Because,” I explained, “if the resurrection were to happen you’d get knocked over!”

It was true. At some point the graves themselves will burst open. Whatever remains of the dead that are still lying in the ground will be transformed and restored in a glorious new body that shares the characteristics of Jesus’ own glorious body. Nothing of the old will remain in the grave. All things would be made new. Yes, that decomposed matter lying under the ground has a future in God’s plan of redemption.

Sadly, far too many Christians believe their bodies are mere shells that contain the real “me,” as if God never intended for us to have a physical presence, a bodily existence, a permanent means of interacting with the creation He fashioned for us. However, the promise of bodily resurrection completely contradicts this notion. The belief in the redemption of our physical bodies has always been a central hope of the Christian faith (Rom. 8:23). When Christ returns, He “will transform our lowly body to be like his glorious body” (Phil. 3:21), no longer subject to mortality and death. Note, though, that this is a transformation of our present body, not a recreation of an entirely different body. Jesus did not leave his old body in the grave when He rose—instead, that old body was raised and transformed into the glorious body of His resurrection. Our transformation will follow the same pattern.

This has been the unbroken, unchanged teaching of the Christian faith since the beginning. In the second and third centuries Church Fathers like Irenaeus or Lyons, Athenagoras of Athens, and Tertullian of Carthage argued vigorously for a literal resurrection of the body against Greek scoffers on the one hand and “Christian” Gnostics on the others. The only people challenging the doctrine of the resurrection of our physical bodies as an essential truth were unbelievers and heretics!

Throughout the history of the church, the teaching of the future resurrection of our fleshly bodies continued to be articulated and defended. Consider the following quotations spanning the centuries:

Boethius, On the Catholic Faith (6th century): “This is a firm principle of our religion, to believe not only that men’s souls do not perish, but that their very bodies, which the coming of death had destroyed, recover their first state.”

John of Damascus, An Exact Exposition of the Orthodox Faith 4.27 (8th century): “We shall therefore rise again, our souls being once more united with our bodies, now made incorruptible and having put off corruption.”

Anselm of Canterbury, Why God Became Man (Cur Deus Homo), 2.3 (11th century): “If he had not sinned, man was to have been transformed into incorruptibility with the very body that he possessed. When he is restored, then, he must be restored with his own body in which he lives in this life.”

John Calvin, Institutes of the Christian Religion (16th century): “We must hold, as has already been observed, that the body in which we shall rise will be the same as at present in respect of substance, but that the quality will be different.” (John Calvin, Institutes of the Christian Religion, 1 vol. ed., trans. Henry Beveridge [Grand Rapids: Eerdmans, 1989], 2:271)

Jonathan Edwards The Final Judgment 4.2 (18th century): “However the parts of the bodies of many are divided and scattered; however many have been burnt, and their bodies have been turned to ashes and smoke, and driven to the four winds; however many have been eaten of wild beasts, of the fowls of heaven, and the fishes of the sea; however many have consumed away upon the face of the earth, and great part of their bodies have ascended in exhalations; yet the all-wise and all-powerful God can immediately bring every part to his part again.” (Jonathan Edwards, The Works of Jonathan Edwards, rev. ed., vol. 2 [Edinburgh: Banner of Truth Trust, 1974], 194)

In direct opposition to both the clear teaching of Scripture and the consistent teaching of every branch of the Church—Catholic, Orthodox, and Protestant—I too often hear people speak of “dying and going to heaven.” Or they speak of departed loved ones as “finally healed” from their maladies. Or they belittle the body as a mere shell, or a prison, or a burden. Or they believe God will simply discard their present fleshly bodies and replace them with a quasi-physical body either in heaven or at the return of Christ. In short, they essentially exchange the biblical, Christian doctrine of the resurrection of their flesh for the Greek Platonic or Gnostic belief that the physical body has no part in salvation and eternal life. But to reject the resurrection of the body is not simply to reject the unchanged teaching of the Christian church. Rejection of the bodily resurrection is a rejection of Christianity itself!

But why? Why would God bother restoring what has been laid to rest? Can’t He just create a completely new body out of nothing? Of course! However, by opening the graves and tombs and transforming our dead and decomposed bodies into glorious, incorruptible bodies, God declares once and for all: “O death, where is your victory” (1 Cor. 15:55). As Paul explained, “When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory’” (1 Cor. 15:54). By snatching our mortal dust and ashes from the grave and transforming them into something eternal and glorious, God will demonstrate that Satan’s attempt at destroying humanity failed. Humans, who had been created with body and spirit in the image of God, will be not only rescued from death and restored to life, they will be crowned with glory and honor (Ps. 8:5).

So, next time you find yourself walking on somebody’s grave, watch out! You could end up getting knocked over if the resurrection happens!

 

[Adapted from the forthcoming Exploring Christian Theology: The Church, Spiritual Growth, and the End Times, ed. Nathan D. Holsteen and Michael J. Svigel (Minneapolis: Bethany House, 2014).]

 

 

“Papias, the Outcast Father”

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Lyrics by Michael J. Svigel

(To the tune of “Rudolf the Red-Nosed Reindeer”)

 ________

Papias the outcast Father

Was a bishop once revered,

’Til those in later ages

Had his reputation smeared.

_______

All of the later Fathers

Said he had is doctrine wrong.

They never seemed too bothered

That he was ordained by John!

_______

They didn’t care what he believed

About the Trinity.

They just prattled without end

About his view on the Millennium.

_______

Now all the Premils love him.

But we’ll have to wait and see

Whether the coming Kingdom

Is Amil or Post or Pre!

The Dating Game (Round Two): Harold Camping’s Imminent (Second) Failed Calculation of Judgment Day

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I’ll never forget September 6, 1994. Not because of what happened on that day, but because of what didn’t happen.
That was the day Jesus didn’t Rapture the church.
That was the day that Harold Camping, president of Family Radio, calculated that the Rapture of the church described in 1 Thessalonians 4:17 would take place. Though he acknowledged the possibility that he could be wrong, he defended his arguments with passion. After Camping’s failed attempt at playing the “Dating Game,” I lost track of him. I assumed he had simply drifted off into the backwaters of the evangelical fringe as false teachers usually do.
Boy, was I wrong! He and other contenders have reemerged with a vengeance, ready for round two of the Dating Game. This time the date set for the Rapture is May 21, 2011. This time these contenders have provided a simpler calculation for the end of the world—easy to follow, easy to explain, easy to promote. (Also quite easy to refute.) And this time they’re playing the game with billboards in major metropolitan areas to get the word out.
So What’s Supposed to Happen on May 21?
To get a clear picture of what we’re told to expect on May 21, 2011, let me quote from the Family Radio website (http://www.familyradio.com/facts/):

On May 21, 2011 two events will occur. These events could not be more opposite in nature, the one more wonderful than can be imagined; the other more horrific than can be imagined.

A great earthquake will occur the Bible describes it as “such as was not since men were upon the earth, so mighty an earthquake, and so great.” This earthquake will be so powerful it will throw open all graves. The remains of the all the believers who have ever lived will be instantly transformed into glorified spiritual bodies to be forever with God. 

On the other hand the bodies of all unsaved people will be thrown out upon the ground to be shamed. 

The inhabitants who survive this terrible earthquake will exist in a world of horror and chaos beyond description. Each day people will die until October 21, 2011 when God will completely destroy this earth and its surviving inhabitants.

Got that? On May 21 a mega-earthquake will toss the dead from their graves and kick off five months of earthly horror until October 21, 2011, at which time the earth will be demolished. Also on May 21 the believers will be resurrected and raptured, taken to heaven to be with God forever. In other words, these are “front-page,” “special-report,” “we-interrupt-this-program,” “this is not at test” kinds of events. In other words, there will be no question at all whether the players of the Dating Game win or lose.
How the Dating Game Is Played
Like the first round back in 1994, the second round of the Dating Game is doomed to failure. Let me present just a few of the straightforward arguments for the commencement of Judgment Day on May 21, 2011.
First, as odd as it may seem, the argument for May 21 begins with creation and the flood. By analyzing the chronology and genealogies in the Bible, the interpreters have precisely dated the year of creation at 11,013 B.C. The global flood in Genesis 7 is dated at 4990 B.C. This specific dating of the flood is essential to the whole May 21 dating game. In fact, we might say that the strict, detailed, and indisputable chronology of events in the Old Testament may be likened to the field, stage, or board on which the Dating Game is played. Without this precise dating, the whole calculation collapses.
Second, the players also use 2 Peter 3:8 as a key to interpreting the often hidden prophetic meaning of Scripture. Peter wrote, “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years” (ESV). With this key in hand, the secrets of Scripture can now be unlocked, because when certain parts of Scripture refer to days, they can now be interpreted as thousands of years! Without this formula of “1=1000,” the whole calculation fails
Third, the date-setters use Genesis 7:4, 10–11 as their prophetic text. With a precise dating of the flood and the prophetic key of 1=1000 firmly in hand, they read these verses not as an historical account of the flood, but as a hidden prophecy of the end of the world: “For in seven days I will send rain on the earth forty days and forty nights, and every living thing that I have made I will blot out from the face of the ground. . . . And after seven days the waters of the flood came upon the earth. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened” (Gen. 7:4, 10–11). They read this account as a prophecy of the end of all things—each of the seven days leading up to the flood being seven thousand years from the flood until the end of the world. Without interpreting this historical record as a cryptic prophecy, the whole Dating Game flops.
So, in one publication entitled, “The End of the World Is Almost Here,” the author concludes, “Therefore, with the correct understanding that the seven days referred to in Genesis 7:4 can be understood as 7,000 years, we learn that when God told Noah there were seven days to escape worldwide destruction, He was also telling the world there would be exactly 7,000 years (one day is as 1,000 years) to escape the wrath of God that would come when He destroys the world on Judgment Day. . . . Amazingly, May 21, 2011 is the 17th day of the 2nd month of the Biblical calendar of our day” (http://www.familyradio.com/PDFS/jd_en.pdf). The math is quite simple. Seven thousand years after 4990 B.C. (the year of the Flood) is the year A.D. 2011: 4990 + 2011 – 1 (since there is no year “0”) = 7,000.
So, should we print up some pamphlets, hit the streets, and start proclaiming the end of the world?
Not so fast.  
Cheating at the Dating Game
Each of the three pillars supporting the May 21, 2011 date for Judgment Day is simply ridiculous. First, based on the data given to us in the Bible, it is impossible to date creation and the flood . . . impossible. The reality is that the Old Testament doesn’t intend to give us the precise dating of creation and the flood. In fact, great Bible scholars throughout history who have attempted to work out these dates have always come up with different answers. Nothing like a consensus has ever developed. Rather, the scholars generally agree that Scripture doesn’t give us enough information to date the flood with any degree of certainty. So, the precise dating of the flood at 4990 B.C.—an essential dating for the May 21 calculation—is mere speculation. It is not based on an informed and balanced interpretation of the Bible.
Second, the “1=1000” key to prophecy is also impossible to maintain. In 2 Peter 3:8, Peter is not answering the question, “With what secret key can I decode Old Testament prophecies?” Rather, the question is, “Why has God delayed the judgment for so long? Why hasn’t Christ made good on His promise to return soon?” The answer? From God’s perspective of timelessness, a day is like a thousand years and a thousand years is like a day! That is, earthly time is completely irrelevant to God. In fact, Peter is paraphrasing Psalm 90:4—“For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night.” That is, from our finite human perspective a 1000 years feels tedious; for God it is but a moment. Notice that Peter reverses the formula as well—“and a thousand years [is] as one day” (2 Pet. 3:8). Therefore, using 2 Peter 3:8 as a key for interpreting a day in the Old Testament as a thousand years is simply wrong. It is not based on an informed and balanced interpretation of the Bible.
Third, the use of Genesis 7:4, 10–11 as a prophecy looking forward to the final conflagration of all things also fails to pass scrutiny. Anybody with sensitivity to the genre and context of this passage can see that nothing in this text warrants these verses to be read as an end-times prophecy. Rather, Genesis 7:4 is simply a one-week count-down to the global flood given to Noah so he would know when to load the Ark. Then verses 10-11 is historical narrative explaining that the flood came just as God had said and giving us the exact time of year the rain began. This is historical narrative, not end-times prophecy. There’s nothing in this text that suggests the chronology of this account is to be taken typologically or prophetically in anticipation of the end of the world. Even if it were legitimate to interpret the seven days until the flood as indicating “seven thousand years” until the final Judgment Day, why, then, are the forty days of rain upon the earth not taken to represent 40,000 years of judgment upon the earth? Wouldn’t that be consistent? The fact remains that this prophetic interpretation of Genesis 7 is simply arbitrary and indefensible. It is not based on an informed and balanced interpretation of the Bible.
To summarize: 1) We cannot date the time of the flood with any degree of accuracy, and 4990 is a wild speculation. 2) The “1=1000” formula is not a key for unlocking prophetic chronology. 3) The historical narrative of Gen. 7:4, 10–11 is not a prophecy of the end times.
The Presumptuous Sin: God Knows and Tells?
Jesus, Paul, Peter, and the entire early church believed that nobody can calculate or know the hour, day, year, or even season of Christ’s return. Jesus said, “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone” (Matt. 24:36). To clarify that not even the disciples could have known, Jesus added, “Therefore be on the alert, for you do not know which day your Lord is coming” (Matt. 24:42). And to underscore the fact that even those who would believe in subsequent generations could not know the time of Christ’s return, Jesus said, “Take heed, keep on the alert; for you do not know when the appointed time will come. . . . What I say to you I say to all, ‘Be on the alert’” (Mark 13:33, 37).
Later the apostle Paul reiterated this teaching that nobody knows the day or the hour but that all believers of every generation must remain alert and ready for judgment to come at any moment. He wrote, “Now as to the times and the epochs, brethren, you have no need of anything to be written to you. For you yourselves know full well that the day of the Lord will come just like a thief in the night” (1 Thess. 5:1–2). Believers, however, will not be overtaken by the suddenness of this coming (5:4), not because they will know the times, epochs, year, and day, but because they will be ready for Christ’s return regardless of when it occurs! Later the apostle Peter himself echoes this same thought: “But the day of the Lord will come like a thief” (2 Pet. 3:10, emphasizing the suddenness of the coming of Christ in judgment.
Finally, an early Christian writing called the Didache (A.D. 50–75), used for instruction of new Gentile believers in Christ, included a brief account of Christian expectations of the end times. The author of that text wrote, “Watch over your life: do not let your lamps go out, and do not be unprepared, but be ready, for you do not know the hour when our Lord is coming” (Didache 16.1). Thus, the pattern of teaching in the early orthodox church was the same as that of Jesus and the apostles: we do not know (and cannot know) the time of Christ’s return. It could happen in their lifetime as well as ours. Therefore, we must be ready for it every day and every moment of our lives.
Yet these facts of Christian faith don’t stop those high-risk gamblers playing the Dating Game. Instead, they suggest that these warnings are for unbelievers, or that God has chosen to progressively illuminate His church to discover the secret knowledge long hidden in Scripture, or they quote passages like Amos 3:7, concluding that God would never suddenly judge the world without adequate warning. They write, “However, the Holy Bible tells us that Holy God is a God of great mercy, compassion and love. That is why He has given us in advance of the destruction the exact time of the Day of Judgment. The Bible tells us in Amos 3:7: ‘Surely the Lord GOD will do nothing, but He revealeth his secret unto His servants the prophets’” (http://www.familyradio.com/PDFS/jd_en.pdf). There are, of course, a few problems with this, besides the obvious problem of presumptuously ripping this Old Testament verse out of its context and then pitting it against Jesus, Peter, Paul, the early church, and the vast majority of orthodox believers from the first century to the twenty-first century.
First, God’s New Testament prophets, including Jesus, has already given sufficient warning to every generation that Day of the Lord would come suddenly, unannounced “like a thief,” urging believers to be on their guard at all times. Note that this warning is for believers, not unbelievers. He has already fulfilled the principle of Amos 3:7 by telling us to be ready at any moment. This is God’s last warning before the period of judgment begins.
Second, in the classic belief of the earliest church, the unannounced, any-moment commencement of the time of final judgment on earth, which will last seven years (see Rev. 11–13), will be filled with numerous additional warnings, calls to repentance, and opportunities for mercy and salvation. We don’t need a special date-setting revelation today prior to the beginning of that tribulation for Amos 3:7 to be fulfilled quite literally. In fact, the book of Revelation shows us that God’s final seven-year period of judgment will grow in intensity and severity in order to grant people opportunities to repent and be saved.
Finally, the promise of Amos 3:7 refers to God giving a special revelation to His prophets to warn the people of coming judgment. This is different from granting an individual or group special abilities to interpret God’s inspired Scripture in order to calculate the time of Judgment Day. Unless Family Radio and other supporters of the May 21, 2011 date are claiming authoritative divine revelation directly from God, Amos 3:7 does not apply to their flimsy and faulty calculations. 
We’ve Got Some Bigger Problems
Besides the unbiblical and presumptuous nature of playing the Dating Game, there are several very serious theological and practical problems with this latest error of date-setting. In fact, when we consider the theological consequences of the inevitable failed prophecy of May 21, 2011, these problems expose implicit heretical implications.
The Christological Problem. Jesus clearly said that nobody knew the day or hour, not even He Himself in His humbled earthly state, having submitted His power to the will of the Father so that even things He could have by nature miraculously accomplished, He temporarily set aside to accomplish His earthly mission (as in Matt. 26:53). However, the date-setters say that the date of May 21, 2011 is clearly set forth in the Bible in the “prophecy” of Genesis 7:4, 10–11. All one needed to do was to calculate the date of the flood based on the clear testimony of Scripture and follow the “1=1000” principle already revealed in Psalm 90:4. This means that had Jesus simply put two and two together, He should have been able to interpret the Bible and would have known the date. This means that either Jesus didn’t know His Bible as well as Harold Camping and Family Radio or that He couldn’t do the math. That is, if the Father had already revealed this date in the Old Testament, how could Jesus have said that He didn’t know it? In fact, not even angels knew it! How is it that frail and fallible humans today can read and interpret their Bibles better than Jesus Himself? The only solution to this problem that doesn’t make Jesus look like an ignorant buffoon is to face the simple fact that only the Father knows the Day of Judgment and He has not revealed it either in the Bible or to any prophet. Harold Camping, then, is simply a false teacher two twists the Scripture to his own destruction (2 Pet. 3:16).
The Theological Problem. Jesus is not the only member of the Godhead that ends up slandered by the date-setters. God the Father, who revealed Scripture through the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20–21), will also be placed in a bad light when the prophecy of May 21, 2011 fails to come to pass. The simple fact is that Judgment Day will not begin on May 21, 2011. (Note: nobody knows the day, which will come when it is not expected; Family Radio has gone international claiming to know the day; therefore, it will not be May 21, 2011.) However, Family Radio has posted billboards claiming that God has provided clear clues in the inspired, inerrant Word of God that May 21, 2011 is the very day! In fact, they have placed a golden seal on some of their signs that says, “The Bible Guarantees It!” If this is true, then God must fulfill this guarantee. Yet, if these things do not come to pass on May 21, 2011 (and they won’t), then we have two options: 1) God changed His mind, as He did when He threatened judgment against Nineveh through Jonah, or 2) God genuinely threatened to send Judgment Day on May 21, 2011 in order to bring about repentance, knowing all along that He wouldn’t really judge the earth. However, in either case, God becomes a deceptive, untrustworthy, promise-breaking liar. If God, through His Holy Spirit, placed the “guarantee” of Judgment Day for May 21, 2011 in Genesis 7:4, 10–11, and then if He doesn’t fulfill that guarantee, then God is a liar. The only solution to this problem is that God has not, in fact, guaranteed the Judgment Day will fall on May 21, 2011, nor on any other day anybody past, present, or future, might set. Harold Camping, then, is a false teacher, guilty of ignorance and instability (2 Pet. 3:16).
The Practical Problem. Finally, by claiming that “the Bible guarantees” that Judgment Day will begin May 21, 2011, Harold Camping and Family Radio have contributed to the further undermining of the Bible’s perceived authority in our increasingly skeptical and cynical culture. How so? Well, when May 21, 2011 doesn’t pan out, weak believers, unbelievers, skeptics, critics, and scoffers will likely conclude one of two things: 1) Christianity and the Bible are utterly untrustworthy, legitimately leading to the question, “What else does it guarantee that isn’t really true?” Or 2) The Bible is hopelessly ambiguous, because if careful interpreters can read it so wrongly that they can say it “guarantees” Judgment Day on May 21, 2011, then Scripture can apparently be interpreted to say anything people want it to say. In either case, nothing good at all comes from failed date-setting. Rather, those who play the Dating Game make authentic, Bible-believing Christians look bad, as they lump us all together and regard us as misguided, brainless zealots. 
Our Enduring Response
Christians can learn something from yet another failed attempt at pinpointing the time of Christ’s return. We must all make a conscious decision to resist two perennial errors with regard to end-times expectations. First, we must ban, shun, and reject those who play the Dating Game. Setting a date for the return of Christ or some other end-time event(s) is completely unacceptable. It was unacceptable in the first century. It is unacceptable in the twenty-first century. We must exercise a policy of “ZERO TOLERANCE” for this unwise and borderline blasphemous practice.
Second, we must also inoculate ourselves against the much more common disease of “This-is-that-itis,” which is the common practice of interpreting the Bible’s prophecies in light of current events and presumptuously concluding (or at least hypothesizing) that our generation must be the last generation. This was unacceptable in the first century. It is unacceptable in the twenty-first. We simply cannot know the hour, day, week, month, year, decade, or generation. Christ could come in our lifetime. Or He could come in a thousand years.
God only knows.
(And He’s not telling.)   

Will God Annihilate the World? Part IV

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(…Continued from Part III)

A Plea for Redemption, not Annihilation

Besides the exegetical concerns discussed in this essay, several other theological and historical matters should be brought to our attention.

I would like to especially appeal to my fellow premillennialists (whether dispensational or not), asking them to reconsider their belief in a re-created heavens and earth. Premillennialists of all people should stand against the “disposable world” perspective precisely because of their premillennialism. They ought to believe that Christ’s reign on this present world for a thousand years will remove the curse, spread the glory of God throughout the planet, and “Re-Edenify” the world. It seems strange that premillennialists, then, would teach that this same renewed world will be sent to God’s trash heap by annihilation and completely replaced by “Earth 2.0.” Those who view the release of Satan from the Abyss and his subsequent rebellion do not see God’s judgment on the Dragon and his armies in Revelation 20:7–10 as another period of tribulation like the seven-year conflagration that had ushered in the millennium. Rather, the rebellion of Satan and the final resurrection should be viewed as a “comma” within the eternal reign of Christ at the end of its first thousand years . . . not as an exclamation mark that ends Christ’s reign and the world. Why would God spend one thousand years removing the curse, perfecting creation, and re-populating the earth, only to destroy all matter and start over? This does not fit God’s ultimate plan of redemption.

And redemption is the key word. God’s plan is not one of surrendering to the destructive work of Satan and fallen humanity. Rather, His plan is to reverse the degeneration of creation through resurrection and regeneration. As our human bodies have been redeemed and will be resurrected and glorified, so the physical world will be redeemed, restored, and glorified at the return and reign of Christ (Romans 8:18–25). God’s redemptive purpose would be thwarted if He were to simply annihilate this creation and re-create it ex nihilo. It would mean that Satan succeeded at destroying God’s creation after all, and that God was either unable or unwilling to redeem creation through Christ. At stake is the ultimate cosmic defense of the goodness and greatness of God! At stake is the only Christian theodicy—that through Christ’s redemptive work this wicked, fallen universe will be reclaimed, restored, and glorified in a way that leaves no doubt that God is, in fact, all-powerful and all-good in spite of the millennia of distortions and degenerations experienced because of the Fall.

This view is also consistent with a proper incarnational Christology and all that this profound truth implies. The permanent character of the incarnation of Christ should itself be viewed as a promise that true deity is now inextricably connected to the fate of the physical creation. Christ is fully God—uncreated Creator. He is also fully human—created creature. The fate of both divinity and humanity, eternity and temporality, heaven and earth, are wrapped up in the destiny of this One divine-human Person. Colossians 1:19–20 says, “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.” All things in heaven and earth are summed up in Christ by virtue of the incarnational union of the divine and human natures. Therefore, the purpose of any judgment on this physical world is purification, restoration, and renewal, not destruction, disposal, or annihilation. Christ’s is a cosmic ministry of reconciliation, not divorce. His is a mission of summing up, not subtracting from.

Finally, it must be recognized that the view that God will create a new universe out of nothing after disposing of this universe by annihilation is not the view of the earliest Christians close to the apostles, but the view of the Gnostics who saw no need for a future physical universe. Irenaeus of Lyons (c. A.D. 180), who grew up in the church of Polycarp of Smyrna, a disciple of the apostle John, explicitly rejected the idea that this physical universe was to be annihilated. He wrote:

For since there are real men, so must there also be a real establishment, that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but “the fashion of the world passes away;” [1 Cor 7:41] that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; and I have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this present fashion of things passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, then there shall be the new heaven and the new earth, in which the new man shall remain continually, always holding fresh converse with God. (Irenaeus, Against Heresies 5.36.1)

Even Irenaeus’s amillennial counterpart, Origen of Alexandria, writing by about A.D. 220, explicitly rejected the idea of a complete annihilation of the universe. After quoting 1 Corinthians 7:31 and Psalm 102:26, he wrote:

For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be “all and in all.” And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone—i.e., of the Father, Son, and Holy Spirit—to exist without any material substance, and without partaking in any degree of a bodily adjunct. (Origen,
First Principles 1.6.4)

Yes, this present heaven and earth will undergo an intense judgment characterized by fire. The very foundations of the world will be shaken. The principalities and powers of spiritual and political wickedness will be forever destroyed. But the world itself will undergo a restoration, transformation, and glorification. It will not be absolute annihilation, but an extreme make-over befitting a God whose goal is to reign—not resign—as King of all creation.