The Hope of Life after Death: A Biblical Theology of Resurrection. By M. Jeff Brannon. Downers Grove, IL: IVP Academic, 2022. 185 pp. Paper, $24.00.
This book is part of the Essential Studies in Biblical Theology series, which traces central doctrines through the Bible, starting with Genesis 1–3. Since these studies are introductory, the intended audience consists of students and lay people. Brannon maintains that Christians focus on the death of Christ, but that little is written about the significance of His resurrection with regard to salvation and discipleship. He writes from a Covenant theology perspective.
Readers of the JOTGES will agree with certain points made by Brannon. He says that faith in Christ leads to eternal life (p. 4). Those who believe in Jesus have eternal life that has already begun (p. 95). The Gospel of John shows that Jesus gives eternal life to all who believe in Him and that the miracles the Lord performed were done to provoke faith (p. 136). John 3:16 says that eternal life is given through faith in Christ. The Gospel of John teaches that the believer has spiritual life in the present and will experience resurrection in the future (p. 104).
Brannon rightly points out that many have a wrong view of “heaven.” It will not be a place where believers sit around playing harps. He says that Christians will have various skills and jobs to do. They will also eat food (p. 162). Even though our bodies will be glorified, there will be a continuity between our present and future bodies (p. 157). Eternity will not be a place of misty spirits floating about. It will be an exciting place.
The author also correctly states that believers who die are with the Lord. He calls this the “intermediate state” (p. 147).
While these statements are accurate, Brannon is not consistent. Though not a major feature of the book, his Reformed theology comes through on certain occasions. For example, He seems to forget about having said that eternal salvation is by faith when he declares that the saving gospel includes repentance of sins and turning to God (pp. 32, 131, 141). He says that all believers persevere in faith and that the warnings in Revelation 2–3 to the seven churches are addressed to people who might only claim to be believers. Since, according to Brannon, true believers continue in good works, then all believers will reign with Christ (2 Tim 2:11-12; p. 155). It is not surprising, then, that he never discusses rewards.
For Dispensationalists or those not familiar with Covenant theology, many of Brannon’s comments will sound strange. He does not see a distinction between Israel and the Church, nor does he believe in a millennial kingdom. He believes that Christ is ruling now at the right hand of God, that all believers currently reign with Him, and that all will reign with Him in eternity (pp. 28, 118, 120-21). The twelve disciples replace the twelve tribes of Israel (p. 41). The new covenant in Jeremiah is not for Israel, but for the Church in heaven (p. 151). This reflects the already/not yet aspect of our salvation (p. 138). Daniel 12:2-3 is a picture of the resurrection of the church rather than of believing Israel at Christ’s return (p. 84).
Brannon’s Covenant theology comes through most strongly when he discusses certain passages in Revelation. The Great Tribulation is not a time of worldwide travail; instead, it refers to the present lives of believers, all of whom suffer for the Lord (p. 148). The millennial kingdom in Revelation 20 is a description of the present intermediate state of dead believers who are now with the Lord. The “first resurrection” refers to dead believers who have spiritually risen from the dead and are now ruling with Christ in heaven (p. 149).
The author rightly maintains that the resurrection of Christ is an important but neglected doctrine. However, he misses a major point of its significance. Brannon constantly speaks of what Christ’s resurrection means regarding our eternal salvation, but he does not see what it means regarding our sanctification. Since he believes that all believers persevere in good works and faith, the resurrection of the Lord means that all believers will live godly lives and go to heaven. In Brannon’s view, Rom 4:25, Rom 8:11, and Romans 6 deal only with eternal salvation and not with Christian living (pp. 113, 130).
Readers might question Brannon’s use of types. He says that the hope of resurrection undergirds much of the OT (p. 35). The salvation of Noah’s family from the flood, Moses’ salvation from the Nile when he was a baby, and Israel’s exodus from Egypt and entrance into the Promised Land, as well as its return after their exile, all point to the resurrection from the dead (pp. 38, 42, 44, 46, 71-72). The blessings in Proverbs that lead to life are, as well, seen as pointing to the resurrection (p. 67). No doubt, many will, instead, see these passages as addressing the blessings of sanctification and obedience.
It is true that the resurrection of Christ does not get the attention its importance deserves, and Brannon tries to address this problem. That is to be commended. However, he misses the impact of Christ’s resurrection on Christian living. His Covenant theology and belief in Lordship Salvation cause him to misinterpret certain passages that deal with Christ’s resurrection and thereby to teach an unbiblical gospel. The lay person, I am afraid, will not be helped by this book.
Kathryn Wright
GES Missions Coordinator
Columbia, SC
