Near-death Experiences?
How should a person view death? Paul says death is the “last enemy to be destroyed” (1 Cor. 15:26). The writer of Hebrews says that Christ came to “deliver all those who through fear of death were subject to lifelong slavery” (2:15). For some, the fear of death can be overwhelming, but Christians know that Christ defeated the “last enemy to be destroyed” This gives us hope. We often think about dying well. However, what does Scripture say about those who die and then come back to life with a story to tell?
Recent books and films have many considering their views of near-death experiences, (hereafter “NDE”). One of the more recent examples of this trend came with the release of the film, Miracles from Heaven (2016). 90 Minutes in Heaven (2004) and Heaven is Real (2010) are two other notable books in the genre. These books, along with many others like them, have generated enough revenue to surpass the sales of all Bible commentaries and Bible reference works combined over the past few years.[1] Since 2004, six of these books have made it on the New York Times “Best-Sellers” list.[2]
Usually the “death” in these cases occurs when the heart stops, with resuscitation coming through a variety of CPR measures or other means. However, does this mean that these accounts offer reliable descriptions of the after-life?
In this essay, we will consider some Biblical examples of those who died and came back to life. I will then provide a theological analysis of near-death experiences in light of Biblical teaching.
Accounts from Scripture
Some questions immediately come to mind when reading the accounts of those who claim to have had near-death experiences. Are these people hallucinating or lying? Did they actually die? The most important question is, of course, how are we to explain and evaluate these claims?
When considering near-death experiences, we must guard against emotional and utilitarian justifications of spiritual events. We do this to ensure that theological judgments are not entirely subjective. Scripture is the ultimate source of authority for the Christian, and it does speak of resurrections and near-death experiences. Scripture also addresses the underlying reality of what some are claiming, which are that they were resurrected. Consider these three narrative accounts:
The Resurrection of Jesus (Mt. 28; Mk. 16; Lk. 24; Jn. 20-21): The resurrection of Jesus lies at the heart of the Christian faith. Without it, our faith is in vain (1 Cor. 15:17). Because of it, Christians throughout the ages have faced death knowing that they are not alone. While some critics have suggested that Jesus fainted and revived in the tomb, the Gospel accounts make clear that Jesus truly died.[3] Near-death means something short of death, while Jesus really did die. The Gospel accounts also testify to the tomb of Jesus being empty on the third day. John’s Gospel then tells us Jesus appeared to different groups of people at least half a dozen times (John 20:11-29; 21).
The Resurrection of Lazarus (Jn. 11:1-44): Excluding Jesus’ own resurrection, the raising of Lazarus from the dead is one of most dramatic miracles in Jesus’ ministry. The narrative begins with tension as Jesus intentionally waits for two days before leaving to attend to Lazarus in Bethany. Just before Lazarus’s resurrection, Jesus displays His humanity by showing that He was moved emotionally (v. 35, 38). Jesus then proceeds to raise Lazarus from the dead and orders those nearby to “unbind him, and let him go” (v. 44).
The Resurrection of Jairus’s Daughter (Mt. 9:18-26; Mk. 5:21-43; Lk. 8:40-56): The narrative of Jairus’s daughter’s death and resurrection is another example of Jesus displaying His compassion and power. Both Mark and Luke tell us that the girl was an only child and was about twelve years old. Luke further explains how Peter, John, James, and the child’s mother and father were allowed in the room when the miracle happened. Jesus commanded the dead girl to “get up!” and she began to walk. Interestingly, Mark and Luke both record that Jesus gave orders to the parents not to tell anyone what had happened (Mk. 5:43; Lk. 8:56).
We see other examples of resurrection in the Bible, too. Elijah resurrected the son of Zarephath’s widow (1 Kgs. 17:17-24). A dead man came back to life when he touched Elisha’s bones (2 Kgs. 13:21). Paul raised Eutychus from the dead (Acts 20:9-12). All of these narratives are unique in their own regard, but not a single account includes a person who came back from the dead and told what they saw in the afterlife. We should observe the emphasis in these narratives is not the experience of death, but rather the miracle of life because of Jesus. Moreover, does the category of near-death experiences even rightly express the phenomena being claimed?
The Ethics of Dealing with Near-death Experiences
As we have noted from Scripture, those who were resurrected from the dead or had visions of heaven did not give detailed accounts of the afterlife. It seems suspect that God would work in a way where a person who truly experiences the glories of heaven is then given permission to return to earth. Tim Challies comments,
Those who have a biblical understanding of life and death and heaven and hell will know that for a person to die and visit heaven, to experience sinlessness and the presence of Jesus Christ–for that person it would be the very height of cruelty to then demand that they return to earth.[4]
Scripture also tells us, “It is appointed to man to die once, and after that comes judgment” (Heb. 9:27). While the intent of those describing their advocating for NDE may be sincere, their claims are dangerous when they lack theological precision. We should be sensitive to the experience, but, as Christians, we should also evaluate the content of that experience in light of Scripture.
Another concern with NDE is that some believers feel that their faith is somehow strengthened by someone else’s account of heaven. Scripture again speaks to this point: “So faith comes from hearing, and hearing through the Word of Christ” (Rom. 10:17). We have no reason to base our faith on the experience of another fallen human being when our Lord tells us, “Blessed are those who have not seen and yet have believed” (Jn. 20:29). Again, Challies comments,
Our hope is not to be in the story of a minister or toddler or doctor or anyone else who insists they have been to heaven; our hope is to be in Jesus Christ as God has graciously revealed him to us in the Bible. . . . You dishonor God if you choose to believe what the Bible says only when you receive some kind of outside verification.[5]
One final concern is the lack of scientific evidence to support near-death experiences. Most scientists assume that research will ultimately conclude that near-death experiences “are nothing more than the product of spasms in a dying brain.”[6] Would it then be wise for any Christian to put much stock in these accounts whenever the scientific research will ultimately propose a “natural explanation” for any purported supernatural event? Of course not. Thus, Christians should guard against allowing such narratives to replace the teachings of Scripture, or even seeing such accounts as necessary to “prove” the Bible.
Conclusion
As human beings, our hearts are designed to long for eternity (Eccl. 3:11). Scripture even encourages us to prepare for it as much as we can. Therefore, it is natural for us to be concerned about or interested in the afterlife.
In light of what Scripture teaches, though, accounts of near-death experiences lack theological precision based on their content. Furthermore, they often don’t agree with each other in their details about heaven. Instead, the Biblical teachings on heaven stand in unison, sufficiently able to guide us. When we abandon God’s blueprint for reality, we tend to create avoidable problems. Such is the case with near-death experience stories.
Christians will need to be careful in their tone and their timing when they respond to NDE accounts. Educating people about a Biblical view of suffering may help when dealing with reports of Christians who claim to have visited heaven. Perhaps pointing people to more orthodox treatments of heaven will help as well.[7] Finally, a stronger understanding of the doctrine of the incarnation can help, too. This will eliminate the need to hear from others who have made a trip to heaven and back when Immanuel has already conquered death and promised to be with us (Mt. 1:23; 28:20).
“Who has ascended to heaven and come down? . . . What is his name, and what is his son’s name? Surely you know!” (Prov. 30:4). Yes, we do know. Jesus “alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen” (1 Tim. 6:16).
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[1] David W. Jones, “Near Death Experiences,” Scribd; https://www.scribd.com/doc/220085950/Near-Death-Experiences; accessed September 10, 2016; Internet.
[2] Joel Sanford, “Controversy over Near-Death Experience in American Christianity,” Research and Creative Activities Poster Day, Paper 170, 2015; http://scholarworks.wmich.edu/grad_research_posters/170; accessed September 4, 2016; Internet.
[3] Friedrich Schleiermacher first proposed the “swoon theory” nearly 200 years ago. H. Schoenfield has picked up this theory in The Passover Plot. See Hugh J. Schoenfield, The Passover Plot (New York: Disinformation, 2005).
[4] Tim Challies, “Heaven Tourism,” Challies; http://www.challies.com/articles/heaven-tourism; accessed September 10, 2016; Internet.
[5] Ibid.
[6] Gideon Lichfield, “The Science of Near-Death Experiences,” The Atlantic; http://www.theatlantic.com/magazine/archive/2015/04/the-science-of-near-death-experiences/386231/; accessed September 10, 2016; Internet.
[7] See Randy C. Alcorn, Heaven (Wheaton, IL: Tyndale House, 2004).
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