Supernatural Activity

"It's a God-thing."  You hear it everywhere.  Anytime something works out particularly well for us, it's "a God thing." Why must everything be about us and our comfort?  And what if things aren't going particularly well for us, does this mean God has abandoned us?

Recently I came across this passage by Harriet A Harris, Lecturer in Theological Studied, University of Exeter, in her book, Fundamentalism and Evangelicals.  She presents a rather interesting perspective on God's supernatural activity:

"Charismatics challenge traditional fundamentalist thinking about God’s supernatural activity. Traditionally fundamentalists confine miracles to the Bible and regard them as violent divine interventions (Barr 1984: 86). In John Wimber's words: 'Christians unconsciously consign the supernatural to an impenetrable upper tier (except for the resurrection, early church miracles, and transcendent moral standards), excluding God’s power from their theology and practice' (1985: 88). However, increasingly in fundamentalist circles God is regarded as ever-present and active, providing such mundane services as finding parking spaces in the centre of town on a Saturday morning. As Nancy Ammerman (1987: 48-9) found, having spent a year studying a fundamentalist church in New England,

"'Almost anything good or bad can be explained as God's doing. God keeps the dishes from breaking, locates things that are lost. He supplies friends and offspring. He makes sure cars get fixed at affordable prices. He arranges convenient overtime work schedules and makes hiring and firing more pleasant. He provides clothes and food when they are needed, as well as less essential items like tickets for a rodeo or a pet dog for the children.'"

Does God really work like this today? Some may say yes. But when we look in the Bible, we see that when miracles were performed, they were proclaimed (Matt 4:24; Mark 3:9, 10; 6:56) — they were not performed by stealth. There was no guessing or wondering if they were miracles or not (e.g., did God really provide that parking space, etc... or was it just a coincidence?).  They were always straight-forward. And regarding the healing miracles, there were no doctors, drugs and gradually being healed. Miracles were instantaneous — the dead immediately got up and walked, blind men from birth suddenly could see, the sick were instantly healed, etc...

In an article for Christianity Today, Dr. Paul Brand, a well recognized authority on orthopedic surgery for leprosy patients and a well respected Christian, said:

"From my own experience as a physician I must truthfully admit that, among the thousands of patients I have treated, I have never observed an unequivocal instance of intervention in the physical realm. Many were prayed for, many found healing, but not in ways that counteracted the laws governing anatomy. No case have I treated personally would meet the rigorous criteria for a supernatural miracle."

Yet many Christians today point to John 14:11-14 and claim if enough people pray in faith, God will give them what they request. But can every word addressed to the apostles be intended to apply to all believers at all times? For instance, go to John 14:12. Is every believer to be endowed with miraculous powers equal to or greater than those performed by Jesus Christ Himself? Most are quick to say, “Of course not.” So should we then suppose that the verses that immediately follow are for universal application?

“Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it (John 14:11-14)."

Also, when looking at progressive revelation, who can fail to notice the difference between the earlier and later chapters of the book of Acts? In the beginning of Acts, we see the apostles performing extraordinary miracles in His name, and no one who is preaching Christ dies. But as Israel's opposition increases, Stephen is killed (Acts 7:54-59), and a little later James dies by the sword of Herod (Acts 12:1-2).  Notice, too, that in Acts 5 all of the sick who were brought from various cities to Jerusalem were healed by the apostles. But twenty-five years later we find Paul himself denied healing (2 Cor 12:7-9).  And near the end, we see him advising Timothy to take a little wine for his frequent ailments (1 Tim 5:23).  Still later we learn that Paul has left another worker sick at Miletum (2 Tim 4:20). So although in the early chapters of Acts Jerusalem, the seat of Israel's government, is filled with miracles, after the stoning of Stephen there is never again any record of a public miracle in that city called the city of the great King (Matt 5:34-35).

Moreover, "to the Jew first" is stamped on every page of the book of Acts. The twelve apostles went to the Jews. And when Paul comes on the scene half way through the book, it was by divine appointment that he too went first to "the chief of the Jews" in every place he visited. It is because of this that I believe the purpose of miracles in the NT was to accredit the Messiah to Israel (or the messenger bringing a message), and not, as generally supposed, to accredit Christianity to the world (Luke 19:36-38; Jn. 2:11; 10:25, 32, 38; 14:11; 15:24; 2 Cor. 12:12). That people were relieved of their infirmities was a loving byproduct, not the main purpose, of these miracles.

For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God (1 Cor 1:22-24).

Though no one may dare limit what God will do for the believer, I believe we need to realize that during this age of grace, we live by faith, not by sight; and that ours is a higher privilege as those "who have not seen and yet have believed (John 20:29)." If "signs and wonders" were given to us, as in times past, faith would sink to a lower level, and the whole standard and character of the Christian walk would be altered. Paul's sufferings toward the end of his life show a higher faith than the miracles of his earlier ministry.

In fact, Paul's letters contain many accounts of unanswered prayers. Three times he pleaded with the Lord to fix his "thorn in the flesh" (2 Cor. 12:7-8). But did the Lord say to him, "Whatever you ask you’ll receive, if you have faith?" Not at all. The Lord told him that His grace would be enough for him (His grace meaning His power working in Paul's life). And, "…My strength is made perfect in weakness..." (2 Cor. 12:9) We always want the Lord to fix our problems, but He wants to show us the sufficiency of His grace and power working in our lives.

It appears that Paul’s whole attitude about suffering changed as a result of this prayer experience because He says that he learned to "take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong (2 Cor. 9:10)."

And in Philippians 4:11-13 he says, "Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me."

Here is a glimpse of the life Paul led:

"Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure (2 Cor. 11:24-27)."

And what was his response? Instead of grumbling at his infirmities, he boasted in them. Not vainly or morbidly, but "for Christ’s sake he had suffered the loss of all things." In fact, he described them as "light affliction which is for the moment, working for us more and more exceedingly an eternal weight of glory," and continues, "while we look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:17, 18)." And, "…I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us (Rom. 8:18)."

So then, should we expect miracles when we pray today?

Sir Robert Anderson in "The Silence of God" puts it this way:

"…it is plain matter of fact that before this, the great characteristic truth of Christianity, was revealed there was immediate Divine intervention upon earth: in a word, there were miracles; whereas, after this truth was revealed, they ceased. The era of the reign of grace is precisely the era of the silence of God. To grace, therefore, we look to explain the silence. Christianity is the supreme and final revelation of the Divine 'kindness and love-toward-man.' Therefore when God again declares Himself it can only be in wrath, and wrath must await 'the day of wrath (Rom 2:5).'"

"…From the throne of the Divine Majesty there has gone forth the proclamation of pardon and peace, and this without condition or reserve. And now a silent Heaven gives continuing proof that this great amnesty is still in force, and that the guiltiest of men may turn to God and find forgiveness of sins and eternal life."

God has said all He needs to say (the canon is now complete) and done everything that needs to be done — through His Son’s death on the cross on our behalf. In Christ, we are complete and have been blessed with all spiritual blessings. What greater gifts could He possibly give? Now He is lovingly drawing all who will come to Him in faith, patiently waiting with outstretched arms.

"And I, if I am lifted up from the earth, will draw all men to Myself (Jn. 12:32)."

“Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God (2 Cor. 5:18-20)."

“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 (Col. 1:19-20)."

May we, like Paul, look past the events and circumstances of this life, see our home beyond, and rejoice in the glory to which He calls us.

All things for good?

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God ALL THINGS WORK TOGETHER FOR GOOD, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he PREDESTINED he also CALLED, and those whom he called he also JUSTIFIED, and those whom he justified he also GLORIFIED (Rom 8:26-30).

What exactly does it mean that "all things work together for good?" Can we expect our circumstances to turn to from bad to good? Can we count on our circumstances to at least eventually improve, maybe not in quite the way we picture them improving but improve nonetheless?

It’s interesting that God inspired the Apostle Paul to write Romans 8:28 because it was Paul who said:

Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure (2 Cor. 11:24-27).

It was also Paul who plead three times with our Lord to fix his “thorn in the flesh” (2 Cor 12:7-8). But God didn't say to him, “Whatever you ask in prayer, you will receive, if you have faith.” Instead, He told him “My grace is sufficient for you” and “…My strength is made perfect in weakness...” (2 Cor. 12:9).

It seems to me that Paul’s whole attitude about suffering changed as a result of this prayer experience because He says that he learned to “take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong (2 Cor. 12:10).”

Instead of grumbling at his infirmities, he boasted in them. Not vainly or morbidly, but “for Christ’s sake he had suffered the loss of all things.” In fact, he described them as “light affliction which is for the moment, working for us more and more exceedingly an eternal weight of glory,” and continues, “while we look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:17, 18)." And, "...I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us”(Rom. 8:18).

Then in Philippians 4:11-13 he says, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me.”

So looking at Paul's life, the "for good" in Romans 8:28 does not necessarily mean our circumstances will improve, because they may well not. What does it mean, then?

The context tells us that the "for good" is according to God's will, and that the Holy Spirit intercedes for us in accordance with His will — because we don't even know how to pray. Well that's certainly true. We pray for healing when it is far better to be at home with the Lord; we pray for needed jobs and think God has abandoned us when we don't receive them; we pray for deliverance from all sorts of problems and when they're not removed, wonder if God even cares. Not that we shouldn't pray for these things, of course, because we're told to pray about anything and everything (Phil 4:6-8). But the fact is, we always want God to fix our problems, when what He wants to show us is the sufficiency of His grace, and His power working within us, conforming us more and more into the likeness of His Son (Gal 5:22-23).

"All things for good", then, doesn't mean that all things will be good in this life — or that our circumstances in this life will improve — but that God is working through all things to our benefit.

Predestined, called, justified, glorified — may we too, like Paul, learn to look beyond our circumstances to Christ and our home beyond, and rejoice in the glory to which He calls us.

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen (Eph 3:20-21).

Agree to pray believing... (cont)

Though no one may dare limit what God will do for the believer today, we need to realize that in this age of grace, we live by faith not by sight, and that ours is a higher privilege as those “who have not seen and yet have believed (John 20:29).” If everything we asked for was given to us, faith would sink to a lower level, and the whole standard and character of the believer's walk would be altered. In fact, when we look at Paul’s life, we see that the sufferings toward the end of his life show a higher faith than the miracles of his earlier ministry.**

Would receiving everything we ask for even be good for us in “this present evil age? (Gal 1:4)” Just think of all the trouble we’d get ourselves into! But the wonderful fact is that we have far more than this now.

Romans 8:26 tells us:

...we do not know what to pray for as we ought...

Paul goes on to explain that the Spirit makes intercession for us according to the will of God, adding:

And we know that for those who love God all things work together for good, for those who are called according to his purpose (Rom 8:28).

We know that "the whole creation has been groaning together in the pains of childbirth until now, and not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies" (Rom 8:22-23) but few of us appreciate the fact that the Holy Spirit groans with us in our present state. He sympathizes deeply and "intercedes for us with groanings too deep for words" (Rom 8:26). In this way, God, by His Spirit, comes alongside us to help.

It's true we don't receive whatever we ask for in the darkness of this age, but...

...God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work (2 Cor 9:8).

...by His grace we have so much more than this, that Paul proclaims:

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen (Eph 3:20-21)

The highest expression of faith today can be found in Philippians 4:6-8:

Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God (Phil 4:6).

"And" what? And "Whatever you ask in prayer, you will receive, if you have faith"? 

NO!

And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus (Phil 4:7).

Here's plenty of proof that God has not closed His ears to our cries today. He has not abandoned us. Rather, He urges us to pour out our hearts to Him, to tell Him everything, and not to worry about anything, because He will work all things together for good.

So don't be anxious. Instead, pray about everything — and then think about good things!

Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things (Phil 4:8).



**Who can fail to notice the difference between the earlier and later chapters of the book of Acts? In the beginning of Acts, we see the apostles performing extraordinary miracles in Christ’s name, and “to the Jew first” is stamped on every page. When Paul comes on the scene in the middle of Acts, he too performs many miracles, and it was by divine appointment that he went first to “the chief of the Jews” in every place he visited. I believe that the purpose of miracles in the NT was to accredit the Messiah to Israel (or the messenger bringing a message), and not, as generally supposed, to accredit Christianity to the world (Lk19:36-38; Jn 2:11; 10:25, 32, 38; 14:11; 15:24; 2 Cor 12:12). That men were relieved of their sufferings was a loving byproduct, not the main purpose for these miracles. Therefore, as the Jews continued to reject their Messiah and the gospel went out to the Gentiles, miracles greatly decreased and soon entirely ceased.

Agree to pray believing...

I often hear (and read) that we must agree to pray believing we are going to receive or it's no good, that we won't get what we ask for. But is this true? Are we really not getting what we request because we're not agreeing and/or praying with enough faith?  No, I don't believe this is the case at all.

What about such plain passages as these, then:

Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours (Mk 11:24).

And whatever you ask in prayer, you will receive, if you have faith (Matt 21:22).

Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Matt 18:19).

Amazing promises, aren’t they. "WHATEVER—you ask in prayer, you will receive, if you have faith"! "If two of you agree on earth about ANYTHING THEY ASK, it will be done for them..."!

Many sincere believers have been encouraged by these verses to expect physical healing, a much needed job, and solutions to all sorts of problems in answer to their prayers. Yet who can deny that many godly people, claiming these promises in simple faith, have been deeply disappointed to find their requests ungranted? Such experiences can, and do, leave deep scars. In fact, one of my close friends from church, who is currently going through a very difficult time, tells me she feels that God has abandoned her.

So how can we explain this seeming failure on God’s part to keep His word?

The answer is largely one of progressive revelation. God has not abandoned my good friend. The promises quoted above weren't made to us in the first place, and we have no right to claim them.  They were made to Israel.

The fact is, the "whatever" promises are found in only one small portion of the Bible and deal with our Lord's earthly ministry (though they are alluded to in the Hebrew epistles). Never in the Old Testament, or in Paul's epistles do we find that "whatever you ask in prayer, believe that you have received it, and it will be yours." 

Why is this? Simply because these promises had to do with the establishment of Christ's kingdom on earth. They were being proclaimed as part of “the gospel of the kingdom.”  In other words, these will be the conditions during our Lord's reign on earth.  And in the gospels (and first part of Acts), the kingdom was being preached “at hand” (Matt 4:17). 

Prayer has undergone several important changes since then. For example, the death, resurrection and ascension of Christ affected it significantly. It was in view of His ascension that He said:

Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full (Jn 16:24).

Even though this statement was also made with the kingdom in view, it was from this time on that they were to begin praying to the Father in Christ's name. Today prayer is to be offered to the Father, in the name of the Son and "in the Holy Spirit" (Jn 16:24; Eph 3:14; 6:18).

Also, prayer in Israel was based upon a covenant relationship with God, while prayer in the Body of Christ is based solely upon God's grace through the cross-work of Christ.

By grace we, the members of Christ's Body, have a closer relationship to God than Israel of old had. While Israel was called to make God's name great in the earth, our position is in the heavenlies at the right hand of God (Eph 1:3; 2:4-6; Phil 3:20). And even though Satan tries to keep us from occupying that position experientially (Eph 6:10-17), we have a right to occupy it and are told to do so (Col 3:1-2). So, positionally we are seated in the heavenlies, while experientially we have "access by faith into this grace in which we stand" (Rom 5:2; cf Eph 2:18).


(to be continued)

Pentecostalism - part 3

I know I'm stepping on many toes by saying this but ...

... just because there are many anecdotal stories from developing countries of visions being seen and miracles taking place, doesn't mean they're true — the plural of anecdote is not evidence.

For example, someone who claims to have had an encounter with an alien may tell a vivid story, but this doesn't mean the encounter actually happened. Vivid, emotionally-charged anecdotes just seem more plausible, so they are given greater weight. This can also happen to large groups of people through what is called subjective validation.

Can't we trust our own senses, then?  Shouldn't we make them our final source of truth? Of course we shouldn't! We must test everything we hear or see against what Scripture says, just as the noble Bereans did in Acts 17:9-11. But sadly, many people make Scripture say what they want it to say — by pulling verses and passages from here and there or spiritualizing things meant to be taken literally — so that they can directly apply things to us today that shouldn't be. All these errors can be rectified by simply observing progressive revelation literally — Scripture says what it means and means what it says.

The "signs and wonders" under our Lord's earthly ministry and at Pentecost* were signs — of the Messiahship of Christ to Israel (Is 35:4-6; Matt 11:2-5; Joel 2:28-32). When, despite these signs, the nation rejected Him, they ceased.

Some, however, have wrongly concluded that toward the close of this present age we are to expect a revival of these manifestations, but this isn't true.

Paul didn't say in 1 Corinthians 13:8 that the gifts of prophecy, tongues and knowledge would be done away UNTIL the closing days of this age.  He simply said that they were to be done away (i.e., in this age), and that "faith, hope and love" would "abide."  In fact, Scripture doesn't give even a hint of the manifestation of the sign gifts after the close of the Book of Acts period. Nor is there any indication at all in the Pauline epistles that the Pentecostal signs are to be restored at the close of this age.

Paul does say, however, that AFTER the close of this age of grace, the "lawless one is by the activity of Satan" will appear "with all power and false signs and wonders" (2 Thes 2:9).  Paul confirms what our Lord says in Matthew 24:24 about the same period of time:

For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.

During the tribulation period, then, AFTER the members of the Body of Christ have been "caught up" to be with the Lord (1 Thes 4:16-18), the ministers of Satan, from Antichrist down, will come "with all power and false signs and wonders," to deceive, if possible, "even the elect."

Then in the very same passage about Antichrist and his "power and false signs and wonders," Paul warns that "...the mystery of lawlessness is already at work..." (2 Thes 2:1-17).

So what does this say about all the miraculous manifestations we hear so much about these days: tongues, healings, prophecies, visions, witchcraft, spiritism, etc., not to mention false doctrine?  It sure seems to me that these things are not of God, but of Satan.

And yet to some, wondrous manifestations are the end of any argument.  So-and-so must be of God or he/she couldn't work these miracles, right?  But Scripture tell us differently.  A careful study of the latest of Paul's epistles give us the normal course of the Church during this age.  It is Satan's aim is to deceive men and draw them away from the truth of God's glorious purpose and grace.

Paul gives a stern warning regarding this very thing in 1 Timothy 4:1:

Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons.

This is why he tells us to:

Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm (Eph 6:10-13).

Let me ask you then, is it the Spirit of God or Satan, who attempts to revive the sign gifts that were divinely retired after having fulfilled their purposes?  Satan is not a creepy-looking creature with horns, hooves, a tail and a pitchfork.  Paul warns us that he will operate through "...false apostles, deceitful workmen, disguising themselves as apostles of Christ."  He goes on further to say:

And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds (2 Cor 11:13-15).

So don't fall for it!  The amazing stories we keep hearing only beguile us to take our eyes off Him, and cause us to walk by sight, rather than by faith.  Instead ...

... let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith ... (Heb 12:1-3)


*Note, too, that Pentecost was only a partial fulfillment of Joel's prophecy (Acts 2:16-21; Joel 2:28-32). There was no blood, nor fire, nor columns of smoke; the sun didn't turn into darkness, nor did the moon turn to blood. Interestingly, the dreams and visions were also lacking.  But all these things will be fulfilled in the future — when Israel's last days resume (Rom 11).

The Acts 2 Church today? The miracles.

Most agree that miracles, similar in nature, variety, and number to those recorded in the Book of Acts, are no longer happening among God's people today, and that such supernatural works did not persist beyond the apostolic period.  There is also general agreement among Christian historians that up until about 70 AD the record is clear but that the rest of the first century is obscure; so that when the Church appears in the second century, the situation regarding miracles is so changed we seem to be in another world altogether.  As one such historian puts it,

"The thirty years which followed...the destruction of Jerusalem are in truth the most obscure in the history of the Church.  When we emerge in the second century we are, to a great extent, in a changed world.  Apostolic authority lives no longer in the Christian community; apostolic miracles have passed; the Church has fairly begun her pilgrimage through "the waste of Time."  As Dr. Arnold has finely said: "We stop at the last Epistle of St. Paul to Timothy with something of the same interest with which one pauses at the last hamlet of the cultivated valley, when there is nothing but moor beyond.  It is the end, or all but the end, of our real knowledge of primitive Christianity; there we take our last distinct look around; further the mist hangs thick, and few and distorted are the objects which we can discern in the midst of it."  We cannot doubt that there was a Divine purpose in thus marking off the age of inspiration and of miracles, by so broad and definite a boundary, from succeeding times."

Acts and the Epistles show evidence that a gradual change took place during the approximately forty years between Pentecost and the destruction of Jerusalem.  For example, in Acts 5 all of the sick who were brought from various cities to Jerusalem were healed by the apostles (v 16).  But twenty-five years later we find Paul himself is denied healing (2 Cor 12:7-9).  And near the end, we see him advising Timothy to take a little wine for his frequent ailments (1 Tim 5:23).  Still later we learn that Paul has left another worker sick at Miletum (2 Tim 4:20).  In the early chapters of Acts no one who is preaching Christ dies, but as Israel's opposition increases, Stephen is killed (Acts 7:54-59).  And a little later James dies by the sword of Herod (Acts 12:1-2).  So although in the early chapters of Acts Jerusalem, the seat of Israel's government, is filled with miracles, after the stoning of Stephen there is never again any record of a public miracle in that city called the city of the great King (Matt 5:34-35).

Of course not everybody agrees that there has been a change.  Some argue that such miracles are still happening today; but are they merely seeing what they wish to see?  Others admit there are no miracles as seen during the apostolic era, but they say that this is because we are less spiritual today and that a revival of faith would bring them back.  But the fact is, there have been great spiritual revivals as well as great spiritual leaders in the history of the Church, with no matching revivals of great public miracles.  Still others argue that the purpose of miracles in the apostolic era was to authenticate the truth of Christianity; that once this had been done and the canon completed, there was no further purpose for them and therefore they ceased.  But to say they were necessary only at the very beginning of the Church raises another question:  If useful then, why not now?  Moreover, that reasoning seems rather limiting.  It is true that miracles of the bible authenticated divine revelation, but they also relieved human problems and needs and these needs haven't stopped.  In fact, we live in a world filled with all kinds of complex sicknesses and problems, so our need for supernatural help certainly hasn't decreased.

So what happened? What was the reason for this sharp change?

In Scripture great public displays of miracles are consistently connected with the earthly kingdom of God.  They are seen when that kingdom was established at Sinai and did not completely stop until it ended with the departure of the Shekinah-Glory.  Miracles are also recorded in the OT predictions of a future re-establishment of the kingdom under the reign of the Messiah as well as when the kingdom was announced as being imminent in the Gospels.  In Acts, too, they are the signs of the kingdom, given primarily as a testimony to the nation Israel (1 Cor 1:22), because its imminent establishment depended on Israel's repentance.  Of course we know she did not repent nor believe that Jesus Christ is the Messiah, so that kingdom was not established — but it will be (Rom 11:25-27).

The Epistle to the Hebrews, written especially to Christian Jews, specifically mentions the miracles of the period of Acts, indicating their purpose and meaning. Hebrews 2 refers to the testimony that was "at the first spoken through the Lord"; and then says that the same message "was confirmed to us by those who heard [Him]" (v 3), a clear reference to the apostolic preaching in the Book of Acts. Continuing on, the very next verse (v 4) says, "God also testifying with them, both by signs and wonders and by various miracles." The three Greek words here are generally used in the NT to describe miracles. Dunamis points to the source of the miracle; it is an act or display of divine "power." Teras describes the immediate effect it is intended to produce; it is a prodigy or "wonder." Semeion indicates the purpose of the miracle; it is a "sign" pointing to something beyond it.

Later in Hebrews 6:5 the miracles of the Acts period are referred to once again, this time using the Greek term dunamis and reminding the Jewish readers of that generation that they had "tasted...the powers of the age to come." These miracles and manifestations of the gifts of the Holy Spirit, although "tasted" by that generation, are clearly said to be in the future.  Now this "age" cannot be the Church age, because that had already begun and was even then running its course. Nor can it be heaven or the eternal state, for there will be no need for miracles then.  It seems clear to me that the true meaning of "the age to come" is the Millennial Kingdom, which was offered by Peter to the nation in Acts 2-3 but, because it was rejected, will now follow the Church age and be ushered in at the second coming of Christ.  It will be during this time that the Pentecostal signs and wonders will return in a higher and glorified sense, as we can see in Isaiah 35.

The great miracles of Acts, then, are powers which belong to the Millennial Kingdom. This suggests that their occasional and partial enjoyment by the generation living during the time of Acts, as also in the period of the Gospels, was intended to authenticate an offer of the kingdom to Israel, a genuine offer although conditioned on the repentance of the nation. It also explains why, following Israel's rejection in Acts 28 and the destruction of Jerusalem in 70AD, the age of great public miracles came to an end.

For indeed Jews ask for signs and Greeks search for wisdom (1 Cor 1:22).


**It is interesting to note that Geerhardus Vos seems to agree that there was some connection between the miracles during the Acts period and the eschatological expectations of that time: "The subsequent receding of this acute eschatological state has something to do with the gradual disappearance of the miraculous phenomena of the apostolic age" (Eschatology of the New Testament, Vol. II, p. 980).  He does not attempt to explain what the connection is, however. 

(to be continued)

Promises

Can every promise given in Scripture be directly applied to us today? For example, Israel was told:

But be assured today that the LORD your God is the one who goes across ahead of you like a devouring fire. He will destroy them; he will subdue them before you. And you will drive them out and annihilate them quickly, as the LORD has promised you (Deut 9:3).

Has God promised us the same thing regarding our enemies? Has He even promised us a land?

Or how about this promise made to King Zedekiah?

'Yet hear the promise of the LORD, O Zedekiah king of Judah. This is what the LORD says concerning you: You will not die by the sword; you will die peacefully (Jer 34:4-5).

Can we claim this promise for ourselves? Most would say, “Of course not! All these verses were given to a specific person or people under specific circumstances; and besides, they were plucked out of the middle of the OT.”

Well then let’s look in the NT. What about this promise?

Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you (Lk 10:19).

Or this one?

And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit. “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained” (Jn 20:22-23).

Have we been given the power to tread on serpents unharmed or to discern and declare whose sins are forgiven?

There’s an old saying about being careful when reading other people’s mail. If a father writes a letter to his son promising him his pocket-watch when he dies, his daughter can’t read that same letter and claim the promise of the pocket-watch for herself. She can learn things about her father by reading the letter, and even apply general family-related things to herself, but she can’t directly apply things that were meant exclusively for her brother. In the same way, we must be careful to interpret Scripture within its context and ask ourselves: To whom was it written? What were the circumstances? What specific things can I directly apply to myself? What general principles can I apply? And, have things changed since then? (Watch for the progression of Scripture!)

Keeping all this in mind, what about the following promises regarding prayer? How are we to view these verses? Are we to claim them as direct promises to us today?

If two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven (Matt 18:19).

Truly, I say to you, whoever says to this mountain, 'Be taken up and thrown into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses (Mk 11:23-26).
I will do whatever you ask in my name…You may ask me for anything in my name, and I will do it (Jn 14:13-14).

The Father will give you whatever you ask in my name (Jn 15:16).

I tell you the truth, My Father will give you whatever you ask in my name (Jn 16:23).

Notice that all these verses are from the gospels, which tells us several things right off the bat. First of all, Christ had not yet died and rose again throughout most of what takes place in them; second, people then were still under the law; third, miracles were being performed by Jesus Christ, but also by his disciples (Mk 6:7-13).

Additionally, these accounts all speak of the same promise. And to whom was this promise given? In every case it was given to the 12 apostles (see Matt 18:20 post here). But can every word addressed to the apostles be intended to apply to all believers at all times? For example, look at John 14:12. Is every believer to be endowed with miraculous powers equal to or greater than those performed by Jesus Christ Himself? We are quick to say, “Of course not.” So should we then suppose that the verses that immediately follow are for universal application?

Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it (John 14:11-14).

It seems obvious that in all these verses Jesus was giving special powers to the 12 apostles to perform miracles at that time. And in fact we do see the apostles performing extraordinary miracles in His name, especially in the beginning of Acts after Christ's ascension.

Though no one may dare limit what God will do for the believer today, we need to realize that in this time of grace we live by faith, not by sight, and that ours is a higher privilege as those “who have not seen and yet have believed (John 20:29).” If everything we asked for in His name was given to us, faith would sink to a lower level, and the whole standard and character of the believer's walk would be altered. In fact, when we look at Paul’s life, we see that the sufferings toward the end of his life show a higher faith than the miracles of his earlier ministry.

Moreover, many of Paul’s letters contain accounts of unanswered prayers. One time he pleaded three times with the Lord to fix his “thorn in the flesh” (2 Cor. 12:7-8), but did God say to him, “I will do whatever you ask in my name?” Not at all. The Lord told him that His grace would be enough for him. And, “…My strength is made perfect in weakness...” (2 Cor. 12:9). We always want God to fix our problems, but He wants to show us the sufficiency of His grace and His power working in our lives.

But wait, what about James 5:14-15?

Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up.

Because James is a rather difficult book (in fact, Luther referred to it as an "epistle of straw") and because this blog post is already quite long, I think I will tackle James 5:14-15 separately sometime in the future.

Too literal?

Do we have the wrong concept of miracles? Just as we are perhaps too literal when talking about the 7 days of creation because God's day is not the same as ours, should we also look at miracles symbolically and attribute anything good that happens as God's direct intervention and therefore a "miracle?" To me, this is just a form of superstition. Or are we "merely" watering everything down.

There are references in the Bible that say such things as "that with the Lord one day is like a thousand years, and a thousand years like one day (2 Pet 3:8), but the fact of the matter is in Genesis it says after each day of creation, "And there was evening and there was morning, one day..." It seems to me that God was going out of His way to tell us that the days of creation were 24 hour days. And look at Ex 20:9-11, "Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy." Should we then interpret this as God worked six indeterminate "days" (perhaps 1,000 years each) and then rested one indeterminate "day", therefore we should do the same?

And as I've said in a previous post, when we see miracles performed in the Bible they were proclaimed (Matt. 4:24; Mark 3:9, 10; 6:56) — they were not performed by stealth. There was no guessing or wondering if they were miracles or not; they were always straight-forward. And there were no doctors, drugs and gradually being healed; miracles were instantaneous — the dead immediately got up and walked, blind men from birth could suddenly see, and the sick were instantly healed, etc...

It scares me to see so many moving away from looking at the Bible in a literal and common sensical way, because once we decide to do that, who's to say what anything in Scripture means. Who's going to be given the final authority to decide?

Supernatural Activity

"It's a God-thing."  You hear it everywhere!  Anytime something works out particularly well for us, it's "a God thing." Why must everything have to be about us and our comfort?  And what if things aren't going particularly well for us — like maybe we're battling cancer? or have lost a loved one? etc...  Does this mean God isn't for us, that He's abandoned us for some reason?

Recently I came across this passage by Harriet A Harris, Lecturer in Theological Studied, University of Exeter, in her book, “Fundamentalism and Evangelicals.”  She presents a rather interesting perspective on God's supernatural activity, doesn't she?

“Charismatics challenge traditional fundamentalist thinking about God’s supernatural activity. Traditionally fundamentalists confine miracles to the Bible and regard them as violent divine interventions (Barr 1984: 86). In John Wimber’s words: ‘Christians unconsciously consign the supernatural to an impenetrable upper tier (except for the resurrection, early church miracles, and transcendent moral standards), excluding God’s power from their theology and practice’ (1985: 88). However, increasingly in fundamentalist circles God is regarded as ever-present and active, providing such mundane services as finding parking spaces in the centre of town on a Saturday morning. As Nancy Ammerman (1987: 48-9) found, having spent a year studying a fundamentalist church in New England,

‘Almost anything good or bad can be explained as God’s doing. God keeps the dishes from breaking, locates things that are lost. He supplies friends and offspring. He makes sure cars get fixed at affordable prices. He arranges convenient overtime work schedules and makes hiring and firing more pleasant. He provides clothes and food when they are needed, as well as less essential items like tickets for a rodeo or a pet dog for the children.’”

So does God really work like this today? Some may say yes.  But when we look in the Bible, we see that when miracles were performed, they were proclaimed (Matt. 4:24; Mark 3:9, 10; 6:56) — they were not performed by stealth. There was no guessing or wondering if they were miracles or not. They were always straight-forward. And regarding the healing miracles, there were no doctors, drugs and gradually being healed.  Miracles were instantaneous — the dead immediately got up and walked, blind men from birth suddenly could see, the sick were instantly healed, etc...

In an article for Christianity Today, Dr. Paul Brand, a well recognized authority on orthopedic surgery for leprosy patients and a well respected Christian, said:

“From my own experience as a physician I must truthfully admit that, among the thousands of patients I have treated, I have never observed an unequivocal instance of intervention in the physical realm. Many were prayer for, many found healing, but not in ways that counteracted the laws governing anatomy. No case have I treated personally would meet the rigorous criteria for a supernatural miracle.”

However, many Christians today point to John 14:11-14 and claim if they pray with enough faith, God will give them what they request. But can every word addressed to the apostles be intended to apply to all believers at all times? For instance, go to John 14:12. Is every believer to be endowed with miraculous powers equal to or greater than those performed by Jesus Christ Himself? Most are quick to say, “Of course not.” So should we then suppose that the verses that immediately follow are for universal application?

“Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it (John 14:11-14)."

And who can fail to notice the difference between the earlier and later chapters of the book of Acts? In the beginning of Acts, we see the apostles performing extraordinary miracles in His name, and no one who is preaching Christ dies. But as Israel's opposition increases, Stephen is killed (Acts 7:54-59), and a little later James dies by the sword of Herod (Acts 12:1-2).  Notice, too, that in Acts 5 all of the sick who were brought from various cities to Jerusalem were healed by the apostles. But twenty-five years later we find Paul himself denied healing (2 Cor 12:7-9).  And near the end, we see him advising Timothy to take a little wine for his frequent ailments (1 Tim 5:23).  Still later we learn that Paul has left another worker sick at Miletum (2 Tim 4:20). So although in the early chapters of Acts Jerusalem, the seat of Israel's government, is filled with miracles, after the stoning of Stephen there is never again any record of a public miracle in that city called the city of the great King (Matt 5:34-35).

Moreover, “to the Jew first” is stamped on every page of the book of Acts. The twelve apostles went to the Jews. And when Paul comes on the scene half way through the book, it was by divine appointment that he too went first to “the chief of the Jews” in every place he visited. It is because of this that I believe the purpose of miracles in the NT was to accredit the Messiah to Israel (or the messenger bringing a message), and not, as generally supposed, to accredit Christianity to the world (Luke 19:36-38; Jn. 2:11; 10:25, 32, 38; 14:11; 15:24; 2 Cor. 12:12).

Though no one may dare limit what God will do for the believer, I believe we need to realize that in this time of grace, we live by faith, not by sight; and that ours is a higher privilege as those “who have not seen and yet have believed (John 20:29).” If “signs and wonders” were given to us, as in times past, faith would sink to a lower level, and the whole standard and character of the Christian walk would be altered. Paul’s sufferings toward the end of his life show a higher faith than the miracles of his earlier ministry.

In fact, Paul’s letters contain many accounts of unanswered prayers. Three times he pleaded with the Lord to fix his “thorn in the flesh” (2 Cor. 12:7-8). But did the Lord say to him, “Whatever you ask you’ll receive, if you have faith?” Not at all. The Lord told him that His grace would be enough for him (His grace meaning His power working in Paul’s life). And, “…My strength is made perfect in weakness...” (2 Cor. 12:9) We always want the Lord to fix our problems, but He wants to show us the sufficiency of His grace and power working in our lives.

It appears that Paul’s whole attitude about suffering changed as a result of this prayer experience because He says that he learned to “take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong (2 Cor. 9:10)."

And in Philippians 4:11-13 he says, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me.”

Here is a glimpse of the life Paul led:

“Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure (2 Cor. 11:24-27)."

And what was his response? Instead of grumbling at his infirmities, he boasted in them. Not vainly or morbidly, but “for Christ’s sake he had suffered the loss of all things.” In fact, he described them as “light affliction which is for the moment, working for us more and more exceedingly an eternal weight of glory,” and continues, “while we look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:17, 18)." And, “…I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us (Rom. 8:18)."

So then, should we expect miracles when we pray today?

Sir Robert Anderson in “The Silence of God” puts it this way:

“…it is plain matter of fact that before this, the great characteristic truth of Christianity, was revealed there was immediate Divine intervention upon earth: in a word, there were miracles; whereas, after this truth was revealed, they ceased. The era of the reign of grace is precisely the era of the silence of God. To grace, therefore, we look to explain the silence. Christianity is the supreme and final revelation of the Divine “kindness and love-toward-man.” Therefore when God again declares Himself it can only be in wrath, and wrath must await “the day of wrath (Rom 2:5)."

“…From the throne of the Divine Majesty there has gone forth the proclamation of pardon and peace, and this without condition or reserve. And now a silent Heaven gives continuing proof that this great amnesty is still in force, and that the guiltiest of men may turn to God and find forgiveness of sins and eternal life.”

God has said all He needs to say (the canon is now complete) and done everything that needs to be done —through His Son’s death on the cross on our behalf. In Christ, we are complete and have been blessed with all spiritual blessings. What greater gifts could He possibly give? Now he is lovingly drawing all who will come to Him in faith, patiently waiting with outstretched arms.

"And I, if I am lifted up from the earth, will draw all men to Myself (Jn. 12:32)."

“Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God (2 Cor. 5:18-20)."

“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 (Col. 1:19-20)."

May we, like Paul, look past the events and circumstances of this life, see our home beyond, and rejoice in the glory to which He calls us.