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133 of 149 people found the following review helpful:
5.0 out of 5 stars
A Paradigm-Shifting Work!, April 15, 2007
This review is from: The Apocalypse Code: Find Out What the Bible REALLY Says About the End Times . . . and Why It Matters Today (Hardcover)
I have a Doctorate in Apologetics and am the co-author of a couple of apologetics books, including I Don't Have Enough Faith to Be an Atheist. In my doctrinal program I was taught the dispensational eschatological view popularized in the Left Behind series. While I knew that view had its problems--including its treatment of "this generation" in Matthew 24:34--it wasn't until I read the The Apocalypse Code did I understand the key to interpreting end-times prophecy. It is this: we cannot understand NT prophecy unless we have the background music of the OT playing in our minds. In other words, the key to interpreting the NT's prophetic passages is often the OT. Matthew 24 is a prime example. For their model to work, dispensationalists must say that "this generation" in verse 34 refers to something other than the people standing before Jesus at the time. Why? Because in addition to predicting the destruction of the temple (which we all know occurred in 70 AD), Jesus appears to be predicting his second coming ("The sun will be darkened, and the moon will not give its light; the stars will fall from the sky. . . . They will see the Son of Man coming on the clouds of the sky, with power and great glory."). Dispensationalists will say that part obviously didn't happen in 70 AD, so "this generation" must refer to something other than "this generation." The problem is, on all four earlier occasions in Matthew, Jesus's use of "this generation" seems to always refers to the people alive at the time. It doesn't refers to a future generation. Hank's treatment of this passage is eye-opening--in fact, it provided me with a complete paradigm shift. The key to interpreting the passage rightly is the Old Testament. When Jesus refers to the sun being darkened and the moon not giving its light, he is actually referring to Isaiah 13. How did Isaiah use that imagery? Isaiah used it to refer to the destruction of Babylon nearly 600 years earlier. Now we know that the moon and sun didn't literally stop giving their light in 539 BC--Isaiah was using hyperbolic language to communicate the severity of the judgment. Jesus is using the same language to refer to the coming judgment in 70 AD. Such language communicates judgment more richly that flat literal prose. But what about "the Son of Man coming on the clouds?" Jesus is not only referring to his second coming in his Olivet Discourse, but also to his coming in 70 AD (the end of the age) on a cloud in judgment (as with many prophecies there is a near term and long term fulfillment). In the OT God rode a cloud in judgment (Is. 19:1). (Besides, why would it make any sense to "flee to the mountains" if Jesus was referring to the end of the world?) Again, the key to the NT is the OT. Hank also applies this principle to many other passages. He points out that two-thirds of the verses in Revelation allude to passages in the Old Testament. The parallels are never more striking than between Revelation and Ezekiel (e.g. the four living, creatures, the mark on the foreheads, the measuring of the temple, Gog and Magog, the river of the water of life, etc.). Perhaps understanding Ezekiel will help us understand what John is talking about in Revelation. Now some will charge Hank with not taking the scriptures literally. He deals with this extensively (in fact, the first letter in his acronym LIGHTS, which provides the outline of book, is Literal Principle). To summarize: every verse of the Bible communicates literal truth, but not every verse communicates that truth in a literal way. For example, "Jesus is the door" communicates the literal truth that we are saved only through Jesus, but it does so in a metaphorical way (Jesus doesn't have hinges). Likewise, apocalyptic literature expresses literal truth but it often does so using metaphors, imagery and hyperbolic language. Much of the imagery used in the NT has already been used in the OT, and John often explains it. Too often, we're not listening. Perhaps the reason I hadn't realized this sooner is because I never took a real interest in eschatology. I saw problems with every model, and intelligent arguments on all sides of the debate. Besides, most models believe Christ comes back and we all win in the end, so why argue over the details? It wasn't until I read Hank's book did I realize that eschatology is a bit more important that I had imagined. For example, the dispensational view popularized in the Left Behind series may have an impact on our ability to evangelize the unbelieving world. It insists that God has two distinct people: Gentiles by faith and Jews by race. In other words, there is a future for national Israel--they must get back in the land from Iraq to Egypt(which sounds like it's pro-Jew, but it's not; if dispensationalism is true, once the Jews get back in the land Armageddon will begin and two-thirds of them will be wiped out!). While we all recognize that Israel has a right to exist and to defend herself, should we uncritically support the actions of Israel against the Palestinians, many of whom are Christians? Are we "poking our finger in the eye of God," as Pat Robertson said, by suggesting a two state solution? Do the Muslims view us and our God as racists because of our dispensational views? Do they think we are more interested in a piece of real estate in Palestine or the salvation of the Palestinians? Many Muslims and other non-Christians may think so by listening to our more outspoken dispensationalists. But what if dispensationalism isn't true? What if the view that dominated church history for hundreds of years is true (as discussed in Chapter 3 of The Apocalypse Code, eschatological dispensationalism was born in the 1800's)? Regardless of your eschatological viewpoint, you owe it to yourself to read The Apocalypse Code. Mind you, this is not a commentary on the book of Revelation, nor does it answer every question about the end times. Frankly, I haven't seen any eschatological viewpoint that answers every question, so I still don't firmly subscribe to any particular view. But The Apocalypse Code does provide you with some very practical tools and insights to help you discover many of the answers for yourself.
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140 of 160 people found the following review helpful:
3.0 out of 5 stars
A Purposeful Attack on Dispensational Sensationalism, March 31, 2007
This review is from: The Apocalypse Code: Find Out What the Bible REALLY Says About the End Times . . . and Why It Matters Today (Hardcover)
For the past five years, I've appreciated how much Hank has taught me in the areas of theology, the Bible, and differences between orthodoxy and non-orthodoxy. In the first 17 years while on the radio, Hank hesitated to articulate his views on eschatology while he was in careful study of the subject. In the last 3 years, Hank has worked diligently on The Apocalypse Code and has shared different aspects of his eschatological views on his radio shows with well-informed experts in the areas of Christian Zionism and the Book of Revelation and Dispensationalism. Hank realizes that the debate over eschatology is really founded in a debate over hermeneutics; the art and science of Biblical interpretation. Hank wisely explains his hermeneutic first before sharing his views on eschatology. The main benefit to the reader is to learn a Bible study method that has obviously produced great results for Hank in the understanding the entire Bible.
I will offer my evaluation in the various subtopics that are presented in The Apocalypse Code(abbreviated TAC)
Bible Interpretation--- TAC teaches the Bible student how to notice literary genre and literary devices such as metaphor, simile and hyperbole. In his customary way, Hank uses acronyms to teach the precepts. The point is not whether we take a text literally or spiritually, but rather that OT types and shadows ultimately become NT realities because of Christ.
Critique of the Bible Prophesy Movement--- TAC does not endorse the "Bible Prophesy Sequence" that was developed in the late 1800s and made popular in the 20th century. The futurist view of the book of Revelation has enjoyed much popularity in the 20th century mainly due to the efforts of authors who have marketed sensational books on Bible prophesy. TAC points out the problem of "second chance salvation" in the proposed 7-year tribulation.
Israel--- Since we cannot go back to the types and shadows of the OT it is unlikely that 1948 Israel has a connection to Christianity today. TAC trains the reader to view Israel both as a "people" under the Old Covenants as well as seeing that not all Israel was the True Israel, the believing remnant, that continues on as God's people along with gentiles. TAC helps the reader see that the separation is not between Israel and the Church but within Israel itself; that is, Covenant Israel made up of mostly Jews and a few Gentiles and the True Israel, the future- focused believers in Jesus.
Christian Zionism--- TAC holds that the work of Christian Zionists can be politically dangerous. The view that 2/3 of the Jews returning to the land(according to Zech. 13:8) will be killed by the coming 7 year holocaust tribulation is chilling. Hank advocates a two-state solution in modern Israel. The chapter on Christian Zionism is a complete and excellent treatment with contributions from fine scholars.
Future 7-year tribulation--- The Dispensational Interpretation of Daniel's 70-week prophesy which suggests a necessary gap called "The Church Age" after the 69th week is shown to be questionable. A footnote in the back of the book explains how difficult this text really is and how one should not use it as an indispensable part of one's eschatology.
Pre-Tribulational Rapture---. If a Future 7-Year tribulation period is not really taught in its one and only text, Daniel 9, the Pre-Trib Rapture view is hardly possible. Rather than linking the rapture to a tribulation period, TAC links the rapture with the glorious resurrection- a most significant doctrine in Christianity! TAC demonstrates that Darby invented and popularized the Pre-Trib rapture. The invention was necessitated by Darby's "Two-people-of God view". That is, the "program" for "the church" transitions to heavenly purposes at the rapture thus clearing the way for a separate "program" for "National Israel" to be initiated at the rapture and during the final 7-year period.
The Millennium--- TAC disagrees with the popular view, which teaches that Christ returns after a 7-year tribulation to establish a semi-golden age where people can be saved after the Second Coming. Then, at the end of Christ's rule from Jerusalem, there is a satanic rebellion which is ended by a "fire rescue" from heaven (Rev. 20:7-9). OT passages such as Isaiah 11:6-9 are not intended to be imported into a "millennium". It should be noted that texts in the OT that speak of "paradise restored" qualities such as peace and prosperity are consummated in Rev 21 rather than in Rev 20.
Apparently TAC holds that Rev. 20 does not necessarily follow in chronological sequence after Rev. 19 which pictures the return of Christ. Hank uses John 5:28-29 to show that there is one general resurrection, not two resurrections separated by 1000 years. Hank parallels Rev. 20:4 with Rev. 2:10 noting that the church is exhorted to be faithful for 10 days, even to the point of death, which brings vindication for a 1000 years. That is, suffering will be "short" but the vindication of the saints will be forever. In the footnotes on page 256 there is a further explanation of the "1000 years" of Rev. 20:1-7.
144,000(Rev. 7) -Is true Israel sealed from every tribe, language and people called out by God who will forever inherit the New Paradise.
Date of Revelation- TAC holds to the early date of composition prior to AD 70 which represents the minority view among scholars. Not all early date advocates are Preterists, though.
Partial Preterism - TAC departs from preterism in that it does not always suggest a first century referent for the apocalyptic language of Revelation. Even though some of the interpretations in TAC resemble the partial preterist view, Hank has stated that he does not consider himself to be a partial preterist.
Modern commentators such as Smalley(2005), Osborne(2002), D.E. Johnson((2001), and Beale(1999) offer criticisms towards the limitations of the preterist-only approach. Today's exegetical commentaries on Revelation place the visions in the period between the First and Second comings of Christ using a blend of idealism, preterism, and futurism. Rather than seeing the visions in sequence, they are viewed instead as recapitulations which view the scenes from different "camera angles". Today's commentaries do not depend on either an early- date composition or a late-date composition.
Prophetic Fulfillment- TAC notes that the biblical prophets associated promises of eternal peace, redemption, and judgment with near future events. The near fulfillment thus validates the message of the prophets and points ultimately to a consummation in the far future. Terms of nearness used in Rev. 1:1,19, 4:1,22:6 relate to a near future apocalypse that is "looming on the horizon". These events and signs are inaugurated in near fulfillment, which eventually are consummated in the eschaton. This pattern also relates to the word "coming" as in Rev. 1:7 which also can have inaugurated and consummated fulfillments. (Some call this the tension between the "already and the not yet").
My recommendations about TAC are mixed:
1. For those who have studied eschatology, TAC falls short of an expectation of being a primer on eschatology. On the other hand, it will reach a wider audience than a more technical book.
2. TAC excels mainly as a polemic against sensational Dispensationalism, yet the tone is scolding and directed disproportionately towards Tim LaHaye. For this reason, I hesitate to recommend TAC to friends and family. Although Bible Prophesy teachers are Dispensationalists, relatively few theologians are teaching the sensational version.
TAC is an excellent resource for those who desire biblical view of the story of redemption from paradise lost to paradise restored!
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21 of 22 people found the following review helpful:
5.0 out of 5 stars
exposes racist implications of dispensationalism, May 21, 2007
This review is from: The Apocalypse Code: Find Out What the Bible REALLY Says About the End Times . . . and Why It Matters Today (Hardcover)
As a Christian born in Lebanon, raised in the United Arab Emirates, and now living in the United States, I am very excited about Hank Hanegraaff's new book, The Apocalypse Code. I had been thinking about writing a book like this myself in my native Arabic. Now I'm dedicated to translating The Apocalypse Code for my Arabic Christian and Muslim friends and neighbors who have been offended by the inherent racism of much of Western Christianity. Hanegraaff clearly and simply explains the biblical teaching that God does not show favoritism (Acts 10); rather, before God, all people of every ethnicity are in desperate need of the redemption that comes only by grace through faith in Jesus Christ, which God offers freely to each and every person regardless of race; and in Christ there is neither Jew nor Gentile, slave nor free, male nor female, but we are all one in Christ Jesus (Galatians 3:28).
The harsh reality is that the Arabic church experiences constant persecution, and it takes a tremendous amount of patience and perseverance to live as a Christian in the Middle East today. If you are going to reach people for Christ in the Middle East, especially Muslims, you have to know why the popular dispensational view of Jesus favors one race above others, and how to present the true teaching of the Bible that God has only one people (one covenant community, not two) who are all branches in one olive tree, as the apostle Paul puts it (Romans 11). Hanegraaff lays it all out beautifully.
Hanegraaff's message is certainly not popular, and he will be persecuted for what he believes; but he is willing to put his credibility on the line for the sake of the truth -- something we all must do.
To prepare yourself to stand for truth, seek the Lord Jesus, read the Bible, and fellowship with believers who are committed to truth. And for guidance from a sound Bible teacher, read The Apocalypse Code, too.
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