Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

This podcast is an adaption of a draft chapter from my book, What’s the Truth about Heaven and Hell? Sorting Out the Confusion about the Afterlife.

The universally familiar NDE/OOB sequence:

• A sense of well-being
• Disembodiment
• A tunnel leading to light
• Visions of persons, events, and objects
• Interactions with other beings, human or divine
• A new evaluation of one’s life
• Return to life
• Most of this can be explained by the drop in oxygen levels in the brain, the buildup of carbon dioxide, reduction in neural firing, shutdown of the visual cortex, and euphoria triggered by dopamine and endorphins in the brain).

The five cases we discuss in this podcast:
 

• Case 1: Don Piper (90 Minutes in Heaven, 2004)
• Case 2: Choo Thomas (Heaven is So Real!, 2003)
• Case 3: Colton Burpo (Heaven is For Real, 2010)
• Case 4: Bill Wiese (23 Minutes in Hell, 2003)
• Case 5: Eben Alexander, MD (Proof of Heaven, 2012)
• Other recent New York Times bestsellers on heaven and hell: Richard Sigmund, My Time in Heaven (Whitaker House, 2009); Dennis and Nolene Prince, Nine Days in Heaven (Charisma House, 2011); Mark K. Baker, A Divine Revelation of Hell (Whitaker House, 1997); Kevin and Alex Malarkey, The Boy Who Came Back from Heaven: A Remarkable Account of Miracles, Angels, and Life beyond This World (Thomas Nelson, 2011).

Scriptures referred to
 

• Revelation 21:1
• Mark 8:38; 2 Timothy 2:12
• Colossians 2:18-19
• John 3:13

In brief:

• NDEs are universal, happening to members of every culture and religion.
• Experiences tend to reflect the faith background of those undergoing them.
• Many, but not all, can be rationalized in terms of physiology or psychology.
• NDEs are suggestive of a spiritual world and an afterlife. They strongly imply the former, though they do not prove the latter.

Also recommended:

• Dinesh D’Souza, Life After Death: The Evidence (Washington DC: Regnery Publishing, 2009). Easy to read, written for general audience.
• Gary R. Habermas and J. P. Moreland, Immortality: The Other Side of Death (Nashville, Thomas Nelson, 1992).
• Michael A. Persinger, S. G. Tiller, and S. A. Koren, “Experimental Stimulation of a Haunt Experience and Elicitation of Paroxysmal Electroencephalographic Activity by Transcerebral Complex Magnetic Fields: Induction of a Synthetic “Ghost”?  Journal of Perception and Motor Skills, 90:2 (2000), 659-674.
• Pim van Lommel, Ruud van Wees, Vincent Myers, and Ingrid Elfferich, “Near-Death Experience in Survivors of Cardiac Arrest,” The Lancet 358, issue 9298 (2001): 2039-45.
• For more about the case of Colton Burpo, you may listen to a podcast with notes: “Heaven is for Real—Or is It?”.
• Douglas Jacoby, What’s the Truth about Heaven and Hell? Sorting Out the Confusion about the Afterlife (Eugene, Oregon: Harvest House, 2013), chapter 16.

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Will do!

Just got off a radio interview (3minutes ago), Ottawa -- about my Overview book (released March 2012).

Thanks, Barb

For additional notes and resources check out Douglas’ website.

Podcast points:

• Personal existence begins before the point of birth, not at it.
• Horoscopes are impossibly vague. When they are "accurate," this is a matter of luck.
• Those who lay stock in astrology are behaving in a gullible manner. It is illogical.

The scriptures portray astrologers as inept frauds:

• They have no access to the future; they are bluffing. We are to leave the future in the Lord's hands.
• Further: Isaiah 8:19-20, 47:13-14; Deuteronomy 4:19, 18:9-12; Daniel 2:10, 4:7, 5:5; Acts 16:16-18.

For additional notes and resources check out Douglas’ website.

Podcast points

• Affirmed in the Bible? No -- only popular superstition.
  • Matthew 14:26, Mark 6:49 (walking on the sea).
  • Luke 24:37, 39 (post-resurrection).
  • There are, however, spirit beings.
  • And in the case of demonic possession, there is a sort of haunting. For more, listen to the podcast on Demon Possession.
  • Note: Job 4:15 and Isa 29:4 do not prove support the popular notion.
• Not the same as demons.
• The spirits of the dead do not come back.
  • Listen to the podcast in this series on What Happens After We Die?
  • See also Heb 9:27.
  • The dead are in Hades (Sheol), the waiting place, until the resurrection of the dead and the Judgment. Listen also to the podcast on The Resurrection of the Dead.
• Psychological aspect
  • Superstition
  • Fear
  • Hallucination
• Ghosts discovered in old houses?
  • Magnetic fields
  • Dust in random motion
  • Creaking sounds (subsidence, e.g.)
  • Association with death common in old structures.
• Jesus came to destroy our fear of death (Heb 2:15).

Conclusion

• Be sensible, not superstitious. Fiction is fiction.
• While there may be spirit beings in our world, the spirits of departed humans do not "come back to haunt us."
• Engage in the conversation; people are interested in the paranormal and many are willing to listen. This can be an opening for the gospel.

For additional notes and resources check out Douglas’ website.

Scriptures referred to:

• Genesis 50:26
• 1 Corinthians 6:19-20
• 1 Corinthians 15:35-52
• Philippians 3:20

Miscellaneous

• Mummiya = Arabic for tar, bitumen (from blackened appearance of many mummies). Technically a misnomer.
• Shabti figures -- miniature statues of workmen intended to substitute for the deceased in the event he is called up for work duty in the afterlife.

Listen also to the podcast on the Resurrection of the Dead, in the Last things mini-series (Hot Issues series) at this website.

For additional notes and resources check out Douglas’ website.

• Werewolf < vir (Latin for Man) + wolf
• Lycanthrope < lykos + anthropos (Greek for wolf + person)
• Nebuchadnezzar: Daniel 4:29-34
• Our struggle:
  • The struggle between the flesh and the spirit (Galatians and Romans)
  • We all have two sides, like Jekyll & Hyde!
  • When we are not in our right mind, we do things we regret.
  • But we have free will.
  • And with the power of God’s Spirit, we have even more energy, willpower, and guidance when times are confusing…

For additional notes and resources check out Douglas’ website.

VAMPIRES

13 contrasts between Christ and the "Dark Christ"

1. One was human, but now is no longer truly human. He has been transformed into a being who preys on humans – not for their good, but for his own advantage  Yet Christ chooses to leave the heavenly, eternal world to become human, for our good (John 1:14).
2. The vampire takes our blood (always thirsty), while Jesus pours out his blood for us. One takes life, bequeathing a living death in exchange, while the other takes death, and gives us life (Hebrews 2:9, 14). In the communion, we "drink" the blood of Christ, while in vampire lore the night stalker drinks our blood.
3. One leaves wounds on your neck; in the case of Christ, when he gives himself for us, he himself is wounded (his famous five marks).
4. One comes out of the grave at nightfall, the other goes up from the grave (Easter morning).
5. The vampire returns to his grave daily; Jesus dies and rises from the dead one time only (Hebrews 9:27).
6. One cannot stand the light (John 3), whereas Jesus is the light. God is light (1 John 1:5).
7. One hates the Cross, and whatever is holy. The other loves what is true and right, and in fact embodies it (1 Corinthians 1:30).
8. Dracula breaks down your free will and seduces (forces himself on) you; God does not force anybody (John 7:17).
9. The dark one is extremely handsome, whereas we do not even know what Jesus looked like! See Isaiah 52:14.
10. One offers a false immortality through immorality – murder, and often sensual sin, sexual in nature; the other offers immortality through complete morality – selflessness. (Or should we say the vampire is amoral?)
11. Like Christ, and like Christians, the vampire delivers a message. But it is the “bad news,” not the gospel, the good news.
12. Vampire himself, in eternal bondage, needs redemption. A wooden stake must be driven his heart to release him. Jesus dies on a wooden cross, bringing redemption to us. Without a death, there can be no peace; without the shedding of blood, there is no forgiveness (Hebrews 9:22).
13. These imaginary creatures of the night life at our expense. There is no offer of grace here. GRACE = God’s Riches At Christ’s Expense.

In these and other ways, VAMPIRES are a type of anti-christs, dark christs.

Conclusion 

Of course this is nothing but legend, despite some factual kernels:

• Transylvania is a real place.
• Vlad the Impaler was an historical individual, 1431-1476.
• Vampire tales are indeed extremely ancient, but then so are many legends and superstitions.
• There are such things as vampire bats, that suck the blood of their victims.

Still, 99% of the vampire tales are superstition without any basis in reality. Yet does this mean we should simply ignore vampire culture? Is it possible we may underestimate the potency even of superstition? A few caveats:

• Jesus said we although we are in the world, we are not of it (John 17). We are called to be children of the light (John 12:26, Ephesians 5:8, 1 Thessalonians 5:5). Do we glorify evil?
• Vampire culture -- even "Christian vampire fiction" -- can be a slippery slope. The goal is seduction, desensitization to sin.
• Can lead us to some dark places. Dovetails with worship of dark heroes, despising the bodies God gave us, masochism, cutting, the occult, etc.  Yet there is real evil in world: violence, oppression, genocide, abuse, greed, materialism. The vampire is not our true enemy. Dracula is but a parody of him.
• Am I lost in a fantasy world? We are called to live in the real world, to do some good.
• Beware the "vampire" schedule: to bed at dawn, sleeping through most of the day. So easy to slide into living an unproductive and self-centered life.
• There is one gigantic difference between the vampire and Jesus, between the real Christ and, as he has been called, the Dark Christ. One can save you, the other cannot, for he himself is in bondage to sin and death. There is only one savior, and one path to eternal life (Romans 6:23).

For additional notes and resources check out Douglas’ website.

Spiritual Beings

1. Cherubim – guardians; winged, composite beings. See Gen 3:24; Exod 25:18; Ezek 9:3 (cp. Ezek 1)
2. Seraphim – worshippers, winged; “burning ones” Only in Isa 6.
3. Angels = messengers (ángelos, Gk; mal’akh, Heb.)
   1. Human: 1 Kgs 19:2; Hg 1:13; Mal 2:7, 3:1; Lk 7:24; Acts 12:15 (?); possibly the “messengers” of the 7 churches (Rev 2-3).
   2. Supernatural: more common use of the word.
   3. Note: We do not become angels when we die (Matt 22).
   4. Presented as genderless (or male).
   5. Some are named: Gabriel, Michael; also Raphael, Uriel, Jeremiel (OT Apocrypha)
   6. Can be good or evil (Matt 22:30, 25:41)
   7. Archangels (1 Thess 4:16, Jude 9) = chief angels. 7 in number, though not total agreement.
   8. Their mediating work is done, though they will accompany Christ at his return
   9. Mere servants (Heb 1:14)!
      1. Beware sensationalism.
      2. We mustn't worship them (Col 2:18, Rev 19:10).
      3. One day we will even judge them (1 Cor 6:3)!
4. Powers, principalities (rulers), celestial beings (dignities, KJV)
   1. Eph 6:12 & Col 2:15. Through Christ God is showing his wisdom to the powers (Eph 3:10).
   2. Elaborate angelic hierarchies (choirs) in Middle Ages:
      1. First sphere:
         1. Seraphim
         2. Cherubim
         3. Thrones or Ophanim
      2. Second sphere:
         1. Dominions
         2. Virtues
         3. Powers or Authorities
      3. Third sphere:
         1. Principalities or Rulers
         2. Archangel
         3. Angels
   3. Could they be human beings who are political powers?
      1. Perhaps, but then why are they described as being in the heavenly realms (Eph 6:12)?
      2. Some reason that they are the interior spirits of earthly human authorities, like Walter Wink. This is a clever though (for me) not entirely convincing explanation.
   4. In the final analysis, the Bible does not tell us enough about the "powers" to answer our every question to our satisfaction.
5. Demons (daimónion, 63x; daímon, only in Matt 8)
   1. One theory holds that these are fallen angels. That is, they were created as neutrally moral beings, but chose to rebel.
   2. Another theory hold that they are the offspring of humans and angels (Gen 6). See Jubilees 4:15-22; 1 Enoch 69:4, 106:13-17; 2 Baruch 56:12; CD 2:18.
   3. Some early Christians equated demons with the false gods  of idolatry. (See 1 Cor 10.) LXX sometimes translates “idols” as “demons.”
   4. Two are possibly alluded to in the O.T.: Lilith (“night hag,” Isa 34:14), and Azazel (Lev 16).
   5. Fall of demons thought to have happened before creation (1 Enoch 69:1-15).
   6. In Jubilees 10, Noah prays and God imprisons 9/10 of the demons plaguing mankind, but allows 1/10 to continue their evil work under their leader Satan (or Mastema).
   7. If evil powers are referred to in Gal 4 and Col 2, Christians should be totally free from their influence. The more we focus on them, the more we “give them power.” We are sternly warned to keep away from the occult (Gal 5:20, Acts 19:19, Exod 22:18, Rev 21:8).
   8. Superstition often ascribed disease to demons (as in the apocryphal book of Tobit). In N.T., only Luke 13:10-17 seems to make this association. Demon possession and disease, e.g. epilepsy, are distinguished (Matt 4:24).
   9. “Belief in demons and their effect upon mankind increased in Judaism from A.D. 150 to 450.” (ISBE I: 922).
6. Satan = accuser (Hebrew); diabolos – slanderer, accuser (Greek NT and OT LXX)
   1. Concept vague in O.T., develops in Intertestamental times, developed in N.T. times.
      1. Satan is portrayed as an over-zealous figure, eager to uphold righteousness but excessive in his accusations. He does not appear especially wicked.
      2. In the N.T., however, we learn his true identity. He is the father of lies (John 8:44), and the "ancient serpent" (Rev 12).
   2. Most likely a fallen angel. Some earthly rulers’ demises allude to fall of Satan (Isa 14, Ezek 28).
   3. Satan, as C. S. Lewis points out, is really not the opposite of God, but of the (good) archangel Michael.
   4. Mentioned only 3x in the OT (Job, Zechariah, and 1 Chronicles).
7. Miscellaneous questions
   1. Spiritual warfare? (Eph 6)
      1. Angelic / demonic territories? (Dan 10). The Bible never instructs us to delve into this realm.
      2. Prayer cover? (Idea advanced in Peretti's books.) Not substantiated.
   2. Are demons associated with specific sins in the N.T.?
      1. Undoubtedly Satan works through his minions, since he is never said to be omnipresent (or omniscient). James 1:13-15 allows the connection of the demonic with sin. However...
      2. There is no “demon of laziness," "demon of lust," "demon  of anger," etc.
         1. Such personifications are imaginative, and lack solid biblical foundation.
         2. This view also minimizes our personal responsibility for sin.
   3. Do we meet angels (Heb 13)? If we do, we (probably) wouldn’t know we were meeting them, so we should be cautious about accepting claims of angelic encounters
8. Further study
   1. For a political interpretation of the “powers,” read Walter Wink’s interesting series.
   2. Billy Graham’s book Angels: God’s Secret Agents is quite well done.
   3. Hear also the podcast on Demon Possession. Click here.
   4. For more detailed articles, check out the International Standard Bible Encyclopedia

For additional notes and resources check out Douglas’ website.

Ten questions about Aliens in the Bible
 

1. Are aliens mentioned in Bible? No. (Angels are not aliens.)
2. UFOs in Bible? (Ezekiel 1, e.g., where the vision is of the Ark of the Covenant on supernatural wheels, indicating that God had left Jerusalem and its Temple, and was accommodating the exiles in Babylon.) No!
3. Is there scientific evidence for life in outer space? No, though there is some (ambivalent) evidence for prebiotic conditions – e.g. water on Mars or Europa….
4. Is E.T. scientifically possible? Sure, assuming life-supporting conditions.,
5. If E.T. is discovered, would this cause a problem for Bible believers? No. It's not necessarily a theological issue,
6. How would the aliens be saved? The question assumes they are morally fallen, and that they have sufficient intelligence to rebel against God’s moral order in the first place. In any case, the effects of Cross are cosmic – read Colossians and Ephesians.
7. Would they look like us? Probably… DNA, carbon-based 3-dimensionality, brains, locomotion, body members for manipulation of tools etc...
8. Will we meet them in our lifetime? Vast interstellar distances make it seem unlikely anyone would ever be able to make the journey –without being fried! – so may be little point in pursuing this further.  But this does make for fascinating reading, movies, etc…
9. Are they good or bad? Depends on whether they exist and whether they are moral.
10. Is there is government conspiracy, a cover-up? (E.g. Roswell, New Mexico) Probably not. (Not that governments don't occasionally conceal the truth from those they govern.)

Conclusion

• In the Middle Ages, people believed in pixies and trolls. In our day, belief in aliens has become respectable, and increasingly common. Superstition seems to be with us for good.
• Most things about our universe are not discussed in the Bible:  from Pluto to the periodic table, from dinosaurs to DNA…. But the Lord has told us what we need to know. The Bible is primarily a book about relationship: with God, and with others.
• Speculation is okay, but let’s never devote more energy to speculation than to serious study of God’s word!
• Further reading suggestion: C. S. Lewis, Perelandra. For a humorous (and reverse angle) take on the subject, read the blog by Kim Pullen here.

For additional notes and resources check out Douglas’ website.

Observations about demons

• No clear instance in the entire Old Testament.
  • Yet stories of the demonic were common in surrounding lands.
  • There may be a connection between idolatry and the demonic in Deuteronomy 32:17.
  • Was the Lord protecting his people? Or were those outside the covenant people of God merely superstitious.
• In the New Testament, possessions appear only in the early decades.
  • Thus exorcism was part of the apostolic mission (Mark 3:13-14).
  • No instructions are given in the letters, which deal with practical Christian living. (Were there no longer any active demons in the 50s or 60s?)
  • Did the apostles succeed in "mopping up"?
  • Could a Christian be possessed? How does that square with 1 Corinthians 10:13?
• Sloppy demonology today
  • False personifications of sin. ("A demon of laziness," for example.)
  • Details of possessions and exorcisms do not match what is found in the N.T.
    • N.T. exorcisms were highly public, not staged or ambiguous.
    • Exorcisms took place immediately; they were not multi-stage events.
    • Blaspheming demons? In the N.T., the spirits were respectful.
    • The possessed did not acquire Satanic or miraculous powers.
    • The demons recognized who Jesus was, but not why he had come to earth (Mark 1:24, 3:11, 5:7; Luke 8:21).
    • God concealed his plans from these malevolent powers. His wisdom was hidden (1 Corinthians 2:7; Ephesians 3:9): the evil powers orchestrated Christ's crucifixion (1 Corinthians 2:6-8; John 13:27), yet this was the means by which these same evil powers effect their own ruin (Colossians 2:14-15; Hebrews 2:14; 1 John 3:8).
• Some early Christians believed the demons were fallen angels. Others held different views. In the same way, there are many opinions today.
  • For a good book to stimulate your thinking, consider F. LaGard Smith, Angels, Demons, and the Devil: A Conversation with Michael the Archangel about Celestial Beings. ISBN 13-978-0-9660060-6-3.
  • Further and thorough material will be found in two of the appendixes of Craig Keener's magisterial Miracles: The Credibility of the New Testament Accounts.
  • The Guardian article is also interesting, even though it seems to dismiss biblical theology.
  • Zech 13:1 speaks of a day, in the Messianic Age, when a fountain would be open for cleansing from sin and uncleanness. If demons are unclean spirits, then one might reason that demons were all removed. However, this verse refers to Jerusalem--not necessarily to the land of Israel, let alone the entire planet.
• We must approach this subject with biblical caution and in a spirit of humility.
  • Much of what passes for possession or exorcism today diverges radically from what we read about in the 30s and 40s AD, and in fact has much more in common with the occult aspects of pagan religions, shamanism, voodoo, and so forth.
  • Let's keep a healthy distance between ourselves and the Enemy and his agents.

For additional notes and resources check out Douglas’ website.

Review

• We have covered 9 lessons on the Psalms, and are about to begin the 10th. (Future lessons will surely follow.)
• The Psalter points to Christ, as Jesus indicated in Luke 24 to the disciples on the Emmaus Road. In fact all three divisions of the Hebrew Bible -- Law, Prophets, and Writings -- direct us to Christ.
• The imprecatory Psalms point us to Christ in that their spirit is so unlike that of Christ. They accentuate the loving spirit of Jesus all the more.
• Some passages contain specific prophecies, as we noted in our previous lesson. In the 9th lesson we considered quite a few of them. Yet we can go much further.
• Remember this: although we read the Old Testament forward, it is best understood when viewed backward -- in the light of Calvary.

Further Christological aspects of the Psalms

• Psalm 1 - Jesus is the way (John 14:6; see Acts 24:14)
• Psalm 8 -- Jesus is Lord (LORD, or Yahweh [YHWH], rendered kyrios [Lord] = the Lord God) (gospels, Acts, etc -- e.g. 2 Peter 1:1-2)
• Psalm 23 - Jesus is the good shepherd (also Pss 28, 80; Ezekiel 34:10-16,23-24,31; Isaiah 40:11; Zechariah 13:7; John 10:11,14; Hebrews 13:20; 1 Peter 2:5, 5:4; Revelation 7:17)
• Psalm 27 - Jesus is the light (John 8:12, 9:5; 1:9, 3:19; also Matthew 5:14)
• Psalm 49:7-9,15 - Jesus is our ransom (Matthew 20:28; Mark 10:45; 1 Timothy 2:6; Hebrews 9:15; see also Hosea 13:14)
• Psalm 55:22 - Jesus is our burden-bearer (Matthew 11:28-30; see 1 Peter 5:7)
• Psalm 119 - Jesus is God's Word (John 1:1,14; Revelation 19:13)

Thought questions

• Which passages in Psalms present Christ most clearly to me?
• If I were a first-century Jew who knew the scriptures (like Nicodemus), how obvious would it have been to me that Jesus was the Messiah?
• How familiar am I with the Messianic passages in the prophets? in the Law?

Prayer points

• Open my eyes that I may see Christ in the entire Bible. Let me see him clearly, neither reading too much into the text nor missing his glory in these many passages.
• Strengthen me in my knowledge of the Messianic passages, and solidify my appreciation of Christ in the Psalms.
• Give me courage to live in faith on the basis of all I am learning, that I may show Christ to others.