Miracles of healing such as those reported in the Gospels – blind people seeing, the mute speaking, the deaf hearing, the lame walking (eg Matthew 15:30-31) – are regarded as supernatural manifestations of God’s power through his Son Jesus Christ and the apostles, during a special foundational era of the Christian church, and are not expected to occur in the present day.

The emphasis placed on the ministry of healing by more exuberant segments of Christianity, sometimes involving rather unusual practices, together with the lack of clinical confirmation of many alleged healings and miracles, has also contributed to the discrediting of this ecclesial ministry.

What Does the Bible Say?

There is no biblical basis for the belief, present in many churches, that the healing of the sick is a rare event and that the ministry of healing and deliverance is unjustified in contemporary society, which is more educated and informed, and has easier access to healthcare services.

Healing is part of God’s character. In Exodus 15:26 the Lord is called Rapha, the One who heals. In Psalm 103:3 we read: ‘who forgives all your iniquity, who heals all your diseases.’ Since his character is eternal and unchanging, this attribute remains present today, and was further enhanced after the coming of Christ and the descent of the Holy Spirit.

In the four Gospels we find reference to 41 healings (or moments of healing) performed by Jesus, which certainly represent only a fraction of those he carried out (cf John 21:25). At the beginning of his public ministry, in the synagogue of Nazareth, Jesus read from the book of Isaiah (61:1-2): ‘The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken-hearted, to proclaim freedom to the captives and recovery of sight to the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.’ (Luke 4:18-19) These words were fully fulfilled in the life of Christ and represent a synthesis of the Lord’s mission (cf Luke 4:21; Acts 10:38).

For some theologians, Christ’s death on Calvary provides not only salvation for all who believe in him but also physical healing. In the messianic prophecy of Isaiah 53:5 we read that ‘by his wounds we are healed’. Indeed, the word “salvation” (sozo in Greek), in its original etymological sense, includes both the forgiveness of sins and the healing of diseases (cf Mark 2:9-11).

The Lord Jesus commissioned his disciples (Matthew 10:1), and later the seventy, to heal the sick and cast out demons (Luke 10:9), making it clear that ‘whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father’ (John 14:12). After Pentecost, the ministry of healing and deliverance continued to be exercised by the apostles and the first believers, as we read in this account from the book of Acts: ‘They carried the sick out into the streets and laid them on beds and mats, so that at least Peter’s shadow might fall on some of them as he passed by. Crowds also gathered from the towns around Jerusalem, bringing the sick and those tormented by impure spirits, and all of them were healed’ (Acts 5:15-16). However, it was not only the apostles who performed healings and miracles in the name of Jesus. When the apostle Paul lost his sight on the road to Damascus, God called a believer from that city named Ananias to lay his hands on Paul so that he might see again and be filled with the Holy Spirit (Acts 9:17).

We should also reject the idea that illness is a cross that, as Christians, we must bear. Biblical texts that present a positive view of suffering associate it with persecution and tribulations related to the proclamation of the gospel, and not with illness (eg Romans 12:12).

It is true that in the first-century church there are recorded cases in which healing did not occur, such as Epaphroditus (Philippians 2:25-27), Timothy (1 Timothy 5:23), and Trophimus (2 Timothy 4:20). The apostle Paul himself refers to a ‘thorn in the flesh’ (2 Corinthians 12:7), which we do not know whether it was physical, mental, or spiritual in nature, although it is quite likely that he suffered from vision problems (cf Galatians 4:15; 6:11). Only in eternity will we have a full understanding of these matters (1 Corinthians 13:12), but one possible explanation for not experiencing the full manifestation of God’s power on this side of eternity, and for the many failures in prayers for healing, is that the prince of this world and the forces of evil remain active in opposition to the plans of the Lord and the Church. For this reason, we await with expectation the day when Satan and his angels will be destroyed and there will be no more death, disease or suffering (Revelation 12:9-10; 21:3-4).

Conclusion

The extraordinary scientific and technological advances of recent decades in the field of biomedicine have contributed to improved health and increased life expectancy worldwide. We should be grateful to God for this and value the dedicated work of healthcare professionals, many of whom are Christians.

Whenever we make use of healthcare services, we should not feel guilty, as if we were demonstrating a lack of faith, because high-quality healthcare – preferably delivered in a compassionate and humane manner – is a gift from God. However, we must not neglect the spiritual resources to which we have access as children of God, including healing from illness and health problems, whether physical or mental.

God heals today, as he has always healed throughout history, but this fundamental biblical doctrine lay dormant for centuries. In recent years, under the influence of the Pentecostal and charismatic movement, which is open to the supernatural work of the Holy Spirit and the exercise of spiritual gifts, it has been rediscovered by a growing number of Christians around the world, from all denominations.

Having myself experienced God’s healing power in my own life and in the lives of people I know well, I am fully convinced that the time has come for churches that call themselves Christian to fully fulfil their responsibility and mission to pray with confidence and expectation for the healing of the sick. Otherwise, they will not be faithful to the Lord’s mandate: ‘Go into all the world and preach the gospel to every creature. Whoever believes and is baptised will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents; and if they drink any deadly thing, it will not hurt them; they will lay hands on the sick, and they will recover.’ (Mark 16:16–18)

References

Brown, C. G. (2011). Global Pentecostal and Charismatic Healing. Oxford University Press.

Clark, R. (2015). Power to Heal: Keys to activating God’s Healing power in your life. Destiny Image.

Keener, C. S. (2021). Miracles Today: The supernatural work of God in the modern world. Baker Academic.

Johnson, B.; Clark, R. (2011). The Essential Guide to Healing: Equipping all Christians to pray for the sick. Chosen Books.

Raichur, A. (2023). Ministering Healing and Deliverance: Every believer can do this! All Peoples Church & World Outreach.

Trachsel, J.L. (2023). Moving in Miracles & Healing: A supernatural handbook. Destiny Image.

Jorge Cruz, MD PhD (Bioethics) is a vascular surgeon working in Portugal. He’s a member of the national committee of the Portuguese Association of Christian Doctors and Nurses (AEMC).

One of the Christian ministries I am grateful to God for is missionary work. People like myself came to Christ because missionaries brought the gospel to my nation. Leaving one’s own homeland and comfort zone to go, live, and serve among people of different race, culture, language and way of life or uncivilized is a huge sacrifice. The Lord Jesus who said ‘go’ (Matthew 28:19) also talked about the sacrifice missionaries make in leaving behind ‘homes, brothers, sisters, mothers, fathers, children and fields.’ (Mark 10:29,30)

What is a missionary?

The Oxford Dictionary defines a missionary as ‘A person sent on a religious mission, especially one sent to promote Christianity in a foreign country.’ An ambassador was interviewed on one TV station and the host asked him: ‘What is an ambassador?’ The ambassador who was full of sense of humour said jokingly: ‘An ambassador is a faithful citizen sent by his government to lie.’ I smiled and said what if a Christian missionary is asked the same question? Would he say, ‘A missionary is a faithful Christian sent by his God and Church to lie?’ No! Christian missionaries carry the good news of salvation to the perishing world! ‘How beautiful on the mountains are the feet of those who bring good news.’ (Isaiah 52:7)

The Apostle Paul spent three years in the province of Asia as a missionary among the Gentiles (Acts 20:31). What lessons can today’s missionaries learn from him? There are many but let’s go for the following seven from the narrative given in Acts 20:17-38.

1. Paul’s life among the Gentiles

‘You know how I lived the whole time I was with you, from the first day I came to the province of Asia. I serve the Lord with great humility…’ (Acts 20:18)

The first lesson is Paul’s life among the Gentiles. The secret behind Paul’s successful ministry among the Gentiles was his life of humility. From the first day he came to them, he put aside his high civilization and education, humbled himself, came down to their level, and treated and served them with respect, kindness and dignity.

2. Paul presented to the Gentiles the Lord Jesus as Saviour

‘I have not hesitated to preach anything that would be helpful to you... I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus… I have not hesitated to proclaim to you the whole will of God.’ (Acts 20:20-21, 27)

Paul presented to the Gentiles:

• Repentance and faith in the Saviour Jesus Christ
• Anything helpful
• The whole will of God

Although Paul presented helpful knowledge to the Gentiles, it was the message of repentance, the cross, and salvation in Christ that was central in his ministry. ‘Before your very eyes Jesus Christ was clearly portrayed as crucified.’ (Galatians 3:1) That is the purpose for which missionaries are sent.

3. Paul paid a price

‘I served the Lord… with tears, severely tested by the plots of the Jews.’ (Acts 20:19)

In addition to the sacrifice of leaving home and comfort zone, another price missionaries pay is risking their very life. Threats, plots, prisons, hardships (see long list in 2 Corinthians 11) are synonymous with missionary work. But Paul’s slogan was: ‘None of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus.’ (Acts 20:24 NKJV)

4. Paul the tent-maker

‘I have not coveted anyone’s silver or gold or clothing… these hands of mine have supplied my own needs and the needs of my companions.’ (Acts 20:33-34)

The missionary landscape is changing. Today, professional tent-makers who go to mission fields as teachers, economists, engineers, healthcare workers, farmers, etc are needed. The advantages of being a missionary tent-maker are:

• Tent-makers are welcomed everywhere even in restricted countries because their skills and services are needed.
• No one would be suspicious of them.
• They support their own ministry financially.

The two hands, spiritual and professional, need to both be functional when called to missionary work (1 Chronicles 12:2).

5. Paul’s time to leave came

‘Remember that for three years I never stopped warning each of you night and day with tears. Now I commit you to God and to the word of his grace.’ (Acts 20:31-32)

After three years of service in the Province of Asia, Paul’s time to leave came. A time comes when missionaries either retire and return home, transition to a new location God calls them to or are called home to heaven through physical death. Any of those three can happen. In Paul’s farewell speech (Acts 20:25-35) he:

• Reminded them of what he taught them
• Admonished them to keep watch over themselves and the flock
• Warned them about appearance of savage wolves that would devour the flock
• Committed them to God and his word of grace.

It is therefore important to develop leaders who will take over and carry the work forward after leaving.

6. Paul left them on their knees praying

‘When Paul had finished speaking, he knelt down with all of them and prayed.’ (Acts 20:36)

Ministry is started and established through prayer and kept, preserved, and continued through prayer. Paul learned from his Master, the Lord Jesus, who in his departure left his disciples on the mountain of prayer. (Matthew 28:16 & Luke 24:50-53)

7. Paul built a strong relationship with the people

‘They all wept as they embraced him and kissed him. What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.’ (Acts 20:37-38)

In the three years Paul lived and served among the Gentiles, a strong bond of love was developed and built between him and the people. We see this in the time of his departure when emotions such as weeping, embrace, kiss, grief, accompaniment to the ship, and kneeling down to pray with him were all expressed to him by the people. This last point is a reflection of the first point. It is all because Paul from the first day he came to them treated them with respect, kindness and dignity.

Building strong and long-lasting relationships also help in building trust and paving the way for future missionaries coming to the community.

Lord, help us to learn from your servant Paul.

One of the mega national projects in ancient Israel is the rebuilding of the destroyed wall of Jerusalem under the leadership of Nehemiah. What is remarkable about this project, which perhaps is rare in our time, is the participation of almost all sectors of the society in the work. People from across the nation from all sort of backgrounds joined hands in completing the work.

What inspired people to get involved?

• Importance and significance of the project.

For the Jewish people, the wall of Jerusalem was both a symbol of protection and dignity. Its destruction therefore brought disgrace. Once the wall was rebuilt, the people would no longer be in disgrace. That’s a good reason to be involved! People love to take part in projects that bring them dignity and improve their life.  

• Presence of a strong and visionary leader.

Nehemiah’s strong leadership and heart for Israel’s identity as a nation were key in the success of the project. People rally around a strong, visionary and loving leader who cares for the welfare of all people. (Nehemiah 2:10)

Who were the people involved?

Nehemiah 3 gives a detailed account of the people involved. Seven sectors of society were involved in rebuilding the wall. Such a national project needed the involvement and participation of all.

1. Individuals:

2. Families:

• Jedaiah the son of Harumaph made repairs in front of his house (Neh. 3:10)
• Shallum son of Hallohesh and his daughters made repairs (Neh. 3:12)
• Benjamin and Hasshub made repairs opposite their house (Neh. 3:23)
• Azariah the son of Maaseiah made repairs beside his house (Neh. 3:23)
• Zadok the son of Immer made repairs in front of his house (Neh. 3:29)
• Meshullam son of Berekiah made repairs opposite his living quarters (Neh. 3:30)

5. Politicians:

• Shallum the son of Col-Hozeh, ruler of the district of Mizpah (Neh. 3:15)
• Malchijah the son of Rechab, ruler of the district of Beth Hakkerem (Neh. 3:14)
• Nehemiah son of Azbuk, ruler of a half-district of Beth Zur (Neh. 3:16)
• Hashabiah ruler of half the district of Keilah (Neh. 3:17)
• Binnui son of Henadad, ruler of the other half-district of Keilah (Neh. 3:18)
• Ezer son of Joshua, ruler of Mizpah (Neh. 3:19)

Isn’t that interesting? Can we imagine a high priest putting aside his priestly robes and getting his hands dirty? How many of our professionals, businessmen and politicians are taking part in God’s work and ministry?

The missing sector

Their nobles did not put their shoulders to the work of their Lord. (Neh. 3:5)

What might have led the nobles to leave the work of this great national project to others? The text does not say, but perhaps it was attitudes such as:

• Pride
• Not knowing the importance and significance of the project
• Not wanting to spend energy, time and money
• No heart for Israel’s national identity
• Not wanting to get their hands dirty

Lessons from this project

1. A leader with a God-given vision is key in any successful project.

 When a godly and visionary leader like Nehemiah is in place, the rest is history.

2. We all have different gifts to bring to a project.

Seven different groups of people with all their gifts, talents, resources and positions of influence took part. God is waiting for all to build his kingdom.

3. A group of nobles did not take part.

This was written to teach us today (Romans 15:4) so that we are not surprised when people do not have the same passion for a project that we do. The good news is that God’s work is not dependent on ‘nobles of Tekoa’ to be done. God will use humble and available people.

4. Attitude towards the work.

Zabbai zealously repaired the other section. (Neh. 3:20)

In such a busy project with a multitude of people working, how can one discern who does his work with passion and who is apathetic? Only God knows our hearts! God is looking for people like Zabbai who do his work with zeal.

5. No limit in God’s work.

The men of Tekoa repaired another section. (Neh. 3:27)

People say, ‘I have completed the section/role assigned to me.’ But the men of Tekoa went an extra mile and repaired ‘another section’ after finishing their section. In God’s kingdom, there is always ‘another section’ waiting for us to build.

6. Birth position does not matter as far as God’s work is concerned.

Hanun, the sixth son of Zalaph repaired another section. (Neh. 3:30)

Hanun being the ‘sixth son’ is probably the youngest in the family like David who was rebuked for coming to the battle frontlines (1 Samuel 17:28). But God is ready to use any last born available. Where are Hanun’s elder brothers?

7. The project was successfully completed.

The wall was completed… in fifty-two days. (Neh. 6:15)

Any project that has God’s hand on it will never fail. In spite of the enormous challenges Nehemiah faced with opposing enemies (Neh. 2:19 & 4:7), people refusing to be involved (Neh. 3:5), and workers getting exhausted and tired (Neh. 4:10), the work went on to completion. Isn’t that encouraging?

Lord, help us to take part in building your kingdom.

Alex Bolek is ICMDA Africa Coordinator and Regional Secretary for East Africa.

If the heathen gods are idols that cannot speak (Psalm 115:4), the God of the Bible is a living God who speaks! Science has proven that ‘All living things have the ability to communicate with each other using a variety of signs and signals.’ How much more God loves to communicate with the human beings he created in his image and redeemed to himself? God takes pleasure in speaking to his people and it is his people’s pleasure to listen and submit to his voice. Language is important in any mutual relationship. God speaks to us primarily through the Bible (2 Timothy 3:16, 17) but the Bible itself also records seven languages God uses to speak to us. God’s choice of the language he uses to speak to each one of us depends on him and our ability to listen. Here are the seven languages: 

1. Inner voice of the Holy Spirit 

God’s Holy spirit speaks in a soft inner voice the Bible describes as ‘a gentle whisper’ (1 Kings 19:11).  This needs a closer walk with God, training and holy living. As the famous hymn says, ‘Just a closer walk with thee!’ This is why the Bible tells us not to grieve the Holy Spirit (Ephesians 4:30) because it is through his Holy Spirit that God speaks to us. ‘Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it”’ (Isaiah 30:21). 

2. The word - rhema

‘Rhema’ is a specific scripture or Bible passage the Holy Spirit uses to speak to a specific situation one is going through to bring encouragement, comfort and direction (Genesis 28:15). Once when I faced a huge problem the Holy Spirit used Mark 16 to encourage me. There was a ‘very large stone’ placed on the entrance of the tomb and the women while on their way to the tomb asked each other: ‘Who will roll away the stone from the door of the tomb for us?’ (Mark 16:3). That was my question: ‘Who will roll my stone for me?’ The story continues: ‘But when they looked up, they saw that the stone, which was very large, had been rolled away’ (Mark 16:4). The Lord was saying ‘don’t worry, I have rolled your stone.’ He did roll it!   

3. The body of Christ  

New Testament believers have the indwelling Holy Spirit who speaks through them. Believers in the Church of Ephesus for instance spoke to Apostle Paul through the Holy Spirit. ‘Through the Holy Spirit they urged Paul not to go on to Jerusalem.’ (Acts 21:4). This is one of the blessings of the fellowship of the brethren; that God speaks to us through our brethren. ‘How good and pleasant it is when God’s people live together in unity!’ (Psalm 133:1).  

4. Visions 

One New Testament vision God used to break the strong ‘middle wall of separation’ between the Jews and the gentiles (Ephesians 2:14), was that given to the Apostle Peter to go and preach the gospel in Cornelius’ house. ‘While Peter was still thinking about the vision, the Spirit said to him, “Simon, three men are looking for you. So do not hesitate to go with them, for I have sent them”’ (Acts 10:19). 

5. Dreams 

God speaks through dreams. God spoke to Joseph (Genesis 37), Pharaoh’s cupbearer and baker (Genesis 40:5), and Pharaoh (Genesis 41:1) through dreams. Two important things to note in relation to dreams: 

• Not all dreams are from God.  

Dreams that are not from God come from ‘cares’ or continuous thinking or worrying about something which the subconscious mind stores and brings up as dreams (Ecclesiastes 5:2). 

• God confirms dreams that are from him.  

The reason the dream was given to Pharaoh twice was to confirm that it was from God (Genesis 41:32 also Acts 10:16). It is important to ask: ‘Is this dream from God or from my cares?’ And not to rush but to wait for confirmation. 

6. Circumstances  

Can God use natural phenomena like heavy rains or cancelled flights to speak to us? I believe so. One good example is Balaam’s story (Numbers 22:21-31). The Lord stood in the way to block Balaam’s journey as it was not his will. Similarly, the Lord might use circumstances to protect us from stepping outside his will. 

7. Pain 

Pain is God’s seventh language! But why should God speak through pain when there are six nice languages he can use? As mentioned, the wise God chooses the language that can best get our attention to listen to him. The language of pain may be God’s last resort when we are no longer sensitive to the other languages. As CS Lewis said, ‘Pain is God’s megaphone to awaken a deaf  world.’ It was the language God used to speak to King Manasseh to restore him from evil. ‘Manasseh led Judah and the people of Jerusalem astray… The Lord spoke to Manasseh and his people, but they paid no attention. So, the Lord brought against them the army commanders of the king of Assyria, who took Manasseh prisoner. In his distress he sought the favour of the Lord his God and humbled himself…’ (2 Chronicles 33:9-13). 

Lord, Keep us sensitive to your voice. 

Alex Bolek is ICMDA Coordinator for Sub-Saharan Africa and Regional Secretary for East Africa  

End of year and cross-over into a new year are exciting and joyful times in all cultures around the world. Two things come to mind at the end of year: reflection and thanksgiving.

The end of the year is first a time for reflection, when we can turn our minds back to the beginning of the year, ponder and scan through the months, and see how God’s grace has carried us through.

Reflection on God’s care through the year leads us to thank God for:

• blessing us and our families with good health, food, protection, finances, friendships, the communion of believers and spiritual nourishment
• blessing our ministry, businesses and the work of our hands
• seeing us through difficult and challenging times
• giving us peaceful times in our nations

We always have a lot to thank God for. As we count our blessings one by one, we lay a stone of thanksgiving, ‘Ebenezer’, and say, ‘Thus far the Lord has helped us.’

But crossing over to a new year also brings uncertainties as we don’t know what lies ahead. It is often a pleasant time of the year, a time of excitement. It was, for instance, an exciting moment for the people of Israel when they were told: ‘Get ready for in three days you will cross the Jordan to go in and possess the land’ (Joshua 1:11). We don’t know for sure what the future holds but we know the LORD who holds the future and who goes ahead of us to the new year to fight our battles and arrange things before us (Deuteronomy 1:30-33).

Samuel’s annual stations and circuit

The Bible text above gives us a glimpse and insight into how the prophet Samuel served his people and managed his year.

First, Samuel served with dedication ‘all the days of his life’ and with the right motives that his people know God and that God alone be exalted and glorified.  As we come to the end of the year, it is time to stop and ask ourselves: What has been my level of dedication in ministry? What were my motives as I served?

Second, the prophet Samuel had the following four important work stations which we can all learn from as we cross to start the new year.

Bethel

Samuel starts his year from Bethel. Bethel is the awesome place of God’s presence, a place of dreams, the place of a ladder connecting to heaven, a place of blessings and great promises, the House of God and the gate of heaven! (Genesis 28:10-17). What a great place to start the year from! Start in God’s awesome presence!

Gilgal

The next station is Gilgal. Gilgal is the place of circumcision, the place where the manna stopped and people ate from the produce of the land for the first time, a place of celebration of the Passover (Joshua 5:1-12). Both painful (circumcision and stopping of the manna) and enjoyable (celebrating the Passover) things happened in Gilgal. Gilgal might not be a place we like but it is an important station in our life and ministry. God at times allows us to go through Gilgal, through both painful and enjoyable times. In Gilgal, we might need to consider cutting out (circumcising) some activities and readjust to changes in funding and limited budgets. Gilgal is a place of refinement and re-alignment of goals, activities and budgets.

Mizpah

After Bethel and Gilgal, comes Mizpah. Mizpah is where the ark of the covenant was received back, prayers and sacrifices were offered, a stone of thanksgiving ‘Ebenezer’ was laid, battles were fought and lands were recovered. It is where Samuel judged Israel.  Mizpah is operations centre. It is a great place but not the starting point. The mistake we all make at times is starting the year from Mizpah (operations) rather than from Bethel (God’s presence), a reason we fail.

Ramah

Samuel’s final station is his home town Ramah where he built an altar. Ramah is where we reconnect and have communion with God before starting over again in Bethel. As we come to the end of the year, we need to return home to our base, Ramah, and build an altar before we cross to the new year. Bethel and Ramah are next to each other in the circuit.

Have a blessed end of year and cross-over to 2022!

Alex Bolek is ICMDA Africa Coordinator and East Africa Regional Secretary

But actually, as Ludwig Kennedy once claimed in a radio debate with Lord Rees-Mogg, ‘Christianity stands or falls on the claim that Jesus Christ rose from the dead.’

The Apostle Paul put it even more bluntly: ‘If Christ has not been raised, our preaching is useless and so is your faith.’ (1 Corinthians 15:14) The resurrection is of ‘first importance’ (1 Corinthians 15:3,4).

More than that, Paul linked belief in the bodily resurrection of Christ to salvation: ‘if you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.’

And Jesus on at least three occasions, in Mark’s gospel alone, declared that he would rise from the dead (Mark 8:31, 9:31, 10:34). So, if he did not, that makes him a false prophet, with all that entails (Deuteronomy 18:20-22).

Paul referred to Jesus’ resurrection as the ‘firstfruits’ (1 Corinthians 15:20), the initial sign that guarantees the coming of the ‘new heaven and new earth’ promised by the prophet Isaiah (Isaiah 65 & 66) and further described in the book of Revelation (Revelation 21 & 22).

He promises us that Christian believers will be raised with bodies just like that of Jesus after the resurrection (Philippians 3:21; 1 Corinthians 15:35-58; 2 Corinthians 5:1-10).  God has prepared for those who love him, ‘What no eye has seen, what no ear has heard, and what no human mind has conceived’ (1 Corinthians 2:9).

The resurrection is thereby central to the Christian faith, and yet the difficulty of accepting it happened is a major stumbling block for many people.

And yet believing it happened is not a matter of ‘blind faith’.  The disciples themselves, even though they had been told repeatedly by Jesus that it would happen, did not believe it when it was first reported to them by a group of women returning from the empty tomb. But they became convinced by the evidence.

So, what is the evidence for the resurrection?

First, no-one disputed the fact that Jesus died on the cross. He was seen to breathe his last by eye-witnesses and was certified dead by Roman soldiers whose very business was killing. They decided not to break Jesus’ legs (customary practice to hasten death in crucifixion), because they were convinced he was dead already; and this was confirmed by the observation of ‘blood and water’ (separated cells and serum) coming from his pierced side. This only occurs as a post-mortem event.

The so-called ‘swoon’ theory, that Jesus may have only fainted and revived in the cool of the tomb, does not hold water. It involves believing that a man beaten to within an inch of his life, impaled on a cross and then wrapped in 75 pounds of bandages and spices (rather like a plaster of Paris cast!) could somehow unwrap himself, push away a one-ton boulder, single-handedly overcome an armed Roman guard; and then persuade over 500 others that he had conquered death. The foolishness of this position is evidenced by the fact that no-one dared suggest the possibility until centuries later. Would Christ, the model of integrity, really deceive his followers by claiming he had risen when he knew he hadn’t? Apart from the testimony of eyewitnesses, no non-Christian historian at the time (see Josephus, Pliny, Tacitus and Lucian) doubted that Jesus died.

Second, the body was gone. If the Jews had removed it (Mary’s immediate assumption) then they would simply have reproduced it at the first rumour of resurrection. If the disciples had removed it, they would not have subsequently been prepared to die for what they knew had not happened. In any case, the tomb was heavily guarded, and they had all run for their lives when Jesus was arrested. Pilgrims never flocked to Jesus’ tomb. It was empty.

Third, the post-resurrection appearances were impressive. Despite Jesus’ repeated predictions that he would rise from the dead, all his followers first thought of other explanations for the missing corpse. What convinced them? Mary, the twelve disciples, the followers on the Emmaus Road, Paul and 500 others (1 Cor 15:6) became convinced when they saw him. Some have suggested hallucinations as an alternative explanation; but hallucinations do not occur with varied groups, on multiple occasions, in different places, over a period of several weeks. They don’t light beach fires or eat fish either!

Fourth, one has to account for the rapid spread of Christianity after Christ’s death. Most of the twelve disciples later died for their belief that Jesus was God. Although dying for a belief does not make it true, the point is this: they came to believe in Christ’s divinity after being convinced that he really had risen from the dead. It was this conviction that transformed them from fearful cowards into the bold apostles who literally turned the world upside down. The survival and growth of the early church resulted from the unshakeable belief that Jesus was alive.

Fifth is the personal experience of Christians, generations of people who have come to know Jesus as a person, with whom they enjoy a genuine friendship. Christianity is not just a creed to be followed nor an ideology to be embraced; it is a dynamic relationship with a real living God – through Jesus Christ.

People who are unconvinced by the above usually have philosophical objections to miracles per se. Here, no amount of sound historical evidence will convince them. But, the real miracle is the incarnation. Once we allow for the possibility that God exists and could become a man; then a resurrection presents no difficulty at all. It is then a case of reviewing the evidence.

Ultimately, the fundamental block to belief in the resurrection is often not intellectual, but moral. In Jesus’ own words, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’ (Luke 16:31) For those who choose not to believe, no amount of evidence will suffice.

Peter Saunders is CEO of ICMDA. This article is reprinted with permission from his personal blog.

‘Agnus Dei’ (literally Lamb of God) is an oil painting of a bound lamb upon an altar by Francisco de Zurbarán which was started in 1636 and completed in 1640. 

The version opposite is one of six painted by the artist and hangs in the San Diego Museum of Art, USA.

It represents the teaching right at the very heart of the Christian faith whereby God makes peace with estranged and condemned human beings through the death of his Son Jesus Christ on a Roman cross.

Jesus is called the ‘Lamb of God’ because his death was an act of ‘substitutionary atonement’.

In other words Jesus died in our place receiving the judgement and wrath that our sins deserved.

We remember it on Good Friday, the day after the Jewish Passover.

This concept of ‘dying in our place’ has its roots in the very first book of the Bible –  in Genesis 3 –   where God protected Adam and Eve from his deserved judgement by turning them out of the garden of Eden and clothing them in the skin of slaughtered animals.

The theme is similarly central to Abraham’s offering of his son Isaac when God produced a sheep as a substitute.  

Also in the Passover, preceding the Exodus, the blood of a firstborn lamb smeared on the doorposts and lintels of Israelite homes protected them from the wrath of God that fell on the Egyptians. God ‘passed them over’ and did not give them what they deserved.

Substitutionary atonement is also the basis of the Jewish sacrificial system whereby bulls, goats, sheep and pigeons were killed instead of the people to forestay God’s wrath, and also the Day of Atonement, six months after Passover, where one goat carrying the nation’s sin was slaughtered in the place of the people and a second was sent out into the wilderness never to return.

All of these were imperfect means by which a temporary reprieve was achieved for sinful human beings. They all foreshadow the death of Jesus, the Lamb of God on the cross. As Revelation, the last book in the Bible declares, Jesus was ‘the Lamb who was slain from the creation of the world’ (13:8).

As the writer of Hebrews informs us, ‘the same sacrifices repeated endlessly year after year’ can never ‘make perfect those who draw near to worship’ because it is ‘impossible for the blood of bulls and goats to take away sins’.

We can only be ‘made holy through the sacrifice of the body of Jesus Christ once for all… For by one sacrifice he has made perfect forever those who are being made holy’ (Hebrews 10:1-10).

It is said that God’s wrath and mercy meet at the cross. If God was purely a God of justice our judgement as a human race would have been immediate and final. But because God is also a God of mercy, He has provided a means by which our sin could be completely paid for.

Jesus through dying on the cross took the wrath and judgement that our sins deserved; and because he has taken that wrath and judgement in our place we receive mercy and are thereby forgiven. 

The idea of substitutionary atonement, that Christ died in our place for our sins, is central to both Old Testament and New Testament.

Nowhere is it spelt out more explicitly in the Old Testament than in Isaiah 53, the last of the four servant songs, written 700 years before Christ was crucified but written in anticipation of it:

‘Surely he took up our pain and bore our suffering,
yet we considered him punished by God, stricken by him, and afflicted.
But he was pierced for our transgressions, he was crushed for our iniquities;
the punishment that brought us peace was on him, and by his wounds we are healed.
We all, like sheep, have gone astray, each of us has turned to our own way;
and the Lord has laid on him the iniquity of us all.’ (Isaiah 53:4-6)

The central theme in Isaiah 53 (v7) is that of the ‘agnus dei’, the Lamb of God, who ‘did not open his mouth’, was ‘led like a lamb to the slaughter’ and ‘as a sheep before its shearers is silent’.

The idea of substitutionary atonement is frequently returned to in the following verses of the chapter: ‘for the transgression of my people he was punished’, ‘the Lord makeshis life an offering for sin’, ‘my righteous servant will justify many’, ‘he will bear their iniquities’, ‘For he bore the sin of many’.

In the same way substitutionary atonement is the central teaching of the New Testament.

Paul says that Jesus died ‘for us’ (Romans 5:6-8; 2 Corinthians 5:14; 1 Thessalonians 5:10) and also that he died ‘for our sins’ (1 Corinthians 15:3; Gal. 1:4).

Jesus describes his own ministry as giving his life ‘as a ransom for many’ (Matthew 20:28; Mark 10:45) and Peter says ‘He himself bore our sins in his body on the tree’ (1 Peter 2:24).

Christ, Paul tells Timothy, ‘gave himself as a ransom for all people’ (1 Timothy 2:6). The writer of Hebrews adds that Christ ‘died as a ransom to set them free from the sins committed under the first covenant’ (Hebrews 9:15).

Peter sums it up in saying that ‘Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God’ (1 Peter 3:18).

To further unpack this theme the New Testament explains substitutionary atonement with four main metaphors.

First is the metaphor of the altar of sacrifice. Christ is the sacrificial lamb whose blood is shed in our place. It is we who deserved to die but Christ substituted himself instead.

Second is the slave market. Christ paid the redemption price that we could not pay in order to free us from bondage. He bore the cost for us.

Third is the law court. Christ is our justification, that is, he took the punishment that we deserved in order than we might not be condemned.

Fourth is the metaphor of relationship. Christ’s death on our behalf brings reconciliation after our unilateral abandonment of God. 

Like any metaphor, each of these illustrations provides merely a picture of what actually happened when Jesus died on the cross in our place. But in each case he did what we, in our weakness and sin, were unable to do (Romans 5:6-8).

He saves us from sin, judgement and Hell, to which we would inevitably be going had he not intervened at great personal cost.

The question for us is how we respond to this act of Jesus Christ.

Knowing that Christ, the creator and sustainer of the universe, whom we abandoned through passive indifference or active rebellion, sought us out and paid the ultimate price because it was the only thing that was sufficient to achieve our forgiveness and reconciliation, how can we possibly respond?

The only right response is surely to fall as his feet, to acknowledge him as master and deliverer and to give our lives to love and serve him – to come to him in repentance (turning from sin) and faith (trusting obedience).

And to those who do this he offers not only the forgiveness of sins – a clean slate – but also a renewed life and new nature (2 Corinthians 5:17), the power to change through the gift of the Holy Spirit (Romans 8:9), the gift of service (Ephesians 3:7), the certainty of eternal life (Jude 24) and the promise that nothing will ever separate us from his love for all eternity.

‘Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?… No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord’ (Romans 8:35-39).

Peter Saunders is CEO of ICMDA. This is reposted with permission from his personal blog.

There is nothing new under the sun however; such talk about genetic and AI engineering echoes that of the engineers of the biblical Tower of Babel (Genesis 11:1-9).

The Shenanigans at Shinar

The land of Shinar (v1) is Babylonia and we read that these Babylonian ancestors boast, ‘let us build ourselves a city with a tower that reaches to the heavens.’ (v4) The city was something to make the whole world sit up and take notice.  It was going to be built of kiln-fired bricks – the very best available and far stronger than sun-dried bricks. They would need to be strong too; the Hebrew word tower (migdal} usually refers to a fortress or a citadel and this migdal was to be the centrepiece of the city. It would make the current world’s tallest building, the 828 metre Burj Khalifa in Dubai, look like a candle in comparison.

This citadel was probably a ziggurat – a place of worship of the Babylonian gods –­­ which also served as a staircase for their gods to come down. Whatever its exact nature, the peoples’ motivation for building it is made very clear.  It was all about self – ‘let us build ourselves a city so that we might make a name for ourselves’. Why did Prof He Jangkui announce in 2018 his gene editing of twin girls at a world international conference rather than first publish his work in a scientific journal? Surely it was because, like the citizens of Shinar, he wanted to be the first and he wanted his name to go down in the history books? Which it will, but in a very different way from what he expected as he is now in prison for what he did.

Moreover, the second motivation for building hinted at here is that of fear and insecurity – ‘…otherwise we will be scattered’ (v4) – that’s why they needed a fortress to preserve their identity and control their destiny. As with genomic engineering today, they thought this engineering project would secure their future.

Presumably, the people of Shinar sought to prevent being scattered by some hostile nation but they ended up being scattered anyway by the Lord. It was not a Babylonian god who came down, but the God of heaven (v5). ‘But the Lord came down to see and said, “Let us go down and confuse their language.”’ And so the Lord scattered them (v8). The plural ‘us’ here is interpreted by Jewish scholars as referring to God along with the angelic hosts of heaven but it may also ‘suggest God’s self-reflection as a deity far more complex in personhood than other gods’ (Don Carson).

The consequence of the coming down of this God above all other gods, is confusion on a global scale as the people of Shinar find they can no longer communicate with each other. Though they sought to preserve their pure identity as a race, they ended up as a total divided community.

God’s Gate and the Way to God

The Hebrew in v9 for ‘confusion’ is balal – a word play on Babel – which is the name given to the tower because of the scattering it provoked. Ancient Babylon called itself Babili, which means the Gate of God. Yet as the Bible unfolds, Babylon increasingly comes to symbolise godlessness. It becomes a byword for pride and idolatry. This culminates in the book of Revelation, where it is not Babel’s tower that reaches to heaven, but its sin (Revelation 18:5). The arrogance of humanity seeking to make itself into a master race (v13) ends in the great cry, ‘Babylon is fallen’ (v2). The ‘Gate of God’ becomes the ultimate gate-crash, never to rise again.

In John’s gospel, we read of another occasion when God himself comes down to earth. This time he comes in the person of Jesus Christ who declares himself to be the gateway to God. He is the gate to the sheepfold (John 10:7); he is the way the truth and the life and no one comes to the Father except through him (John 14:6).

In John’s Gospel, we read that The Word (a name John uses for Jesus) ‘became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son who came from the Father, full of grace and truth.’ (John 1:14). He did not come in pride and arrogance to make a name for himself. Rather ‘being found in appearance as a man he humbled himself by becoming obedient to death – even death on a cross’ (Philippians 2:8) – the most humiliating means of execution imaginable at the time. He did this not to scatter but to gather ‘a people of his own possession’ (1 Peter 2:9) that we might become citizens of a city not made with hands or kiln-fired brick but designed and built by God himself (Hebrews 11:10).

At the end of this first of chapter of John’s gospel we find another interesting connection with the story of the staircase of Shinar which its people hoped would link earth to heaven. In this fascinating passage, Jesus says to Nathanael who is about to become one of his followers, ‘Very truly I tell you, you will see heaven open and the angels of God ascending and descending on the Son of man.’ Nathanael, like any good Jewish lad of the time, would have recognised Jesus’ reference here to their ancestor, Jacob. Whilst on the run from Esau, his elder brother, Jacob has a dream (Genesis 28:12) in which he sees a stairway resting on the earth and with its top reaching heaven – just as the Tower of Babel had been intended to do. However, on the stairway in Jacob’s dream, he saw the angels of God ascending and descending on it and God himself above it (v9). Therefore, he called the place Bethel – the house of God (v19) and said, ‘This is the gate of heaven’ (v17).

Jesus is surely indicating to Nathanael that he himself is now the true gate to God; he is the only stairway to heaven. He is the means whereby we are reconciled to God (2 Corinthians 5:18-19) and when this happens, we become one people united together with him (Romans 12:5). We will not find perfection in the editing of our own gene pool or through the posthumanist vision of being uploaded to the everlasting hard drive. It is only in Christ that one day we have the promise of perfection together with him (Hebrews 11:40).

Trevor Stammers, Associate Professor of Bioethics at St Mary’s University, Twickenham, UK.

Psalm 91 is sometimes quoted about the current pandemic. It suggests God will protect us and states, ‘Nor will any plague come near your tent’ (v10, NASB)

This beautiful psalm comforts us that we do not face our problems alone. We must not misinterpret it as a magical promise that no Christian will suffer. Nobody thinks it means that if you jump off a building angels will save you (v12). The devil tempted Jesus to do just that.  Jesus reply was curt:

 ‘Again, it is written, “You shall not put the Lord your God to the test.”’

(Matthew 4:7, ESV)

We should not presume upon the protection of God and use this psalm as an excuse not to take steps to protect ourselves. To do so could be to test God the same way that Satan urged Jesus.

God’s protection offered in this psalm is not absolute. It is a spiritual, mental and eternal protection. The same concept is in one of the most famous verses in the Bible which appears to promise at first glance we will never die. Instead, Christians do die. It’s just that when we do our death is not permanent:

‘For God loved the world so much that he gave his only Son, so that everyone who believes in him may not die but have eternal life.’

(John 3:16, Good News Bible)

Psalm 91 rightly used gives great comfort and hope but our hope is not for a trouble and sickness free ‘today’ but for a glorious ‘eternity’ to come.  As Jesus himself promised:

‘I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.’

(John 16:33, ESV)

Despite the promises of God’s protection, we must still act responsibly, such as by wearing a seat belt when we get in a car. The use of medicines and vaccines are similar. We should not presume that God will shield us from the consequences of living in a fallen broken world.  

In the time of the New Testament there was a lot of miraculous healing power at work but even the Apostles were not immune to sickness, nor were they able to heal everyone. Paul not only travelled with a personal Physician, Luke, but advocated the use of basic medical remedies to improve his friend’s health:

‘No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.’

(1 Timothy 5:23, ESV)

The idea that God will protect faith-filled Christians from COVID-19 could be called an over-realised eschatology for those who like theological terms.

Some other Christians over-emphasise the sovereignty of God. This can lead to passivity and is another reason some turn down vaccines or other medical help.

COVID-19 vaccination is a life-or-death issue for believers too. In the clinical studies nobody got severe COVID-19, were hospitalised or died more than a few days after their first dose of any of the three main vaccines (Astra-Zeneca, Pfizer, or Moderna). 

We do not yet know whether they will prevent all severe disease in people with other co-morbid conditions, and they are likely not to work as well in the immune compromised. Even if you believe that you yourself are not in a high-risk group, others around you are.

Vaccination is not just an act of self-preservation. It is an act of love towards our neighbours to do them good.

Failing to act to protect those who are more vulnerable than ourselves could itself constitute a sin of omission as we might be the direct cause of harm that is preventable. This is the same argument for social distancing and wearing masks. By taking steps to prevent ourselves getting and transmitting COVID-19 we are saving the lives of others less fortunate.

Most Christians do not reject medicines and medical help in general.  There is no reason to reject vaccination wholesale as a non-Christian concept. God has given humans wisdom to create medicines and vaccines and we can accept them as coming from the common grace that he lavishes on all of us whether we follow him or not.

Adrian Warnock is a British psychiatrist, clinical researcher, author and blogger. This article is abridged from his Patheos blog which also includes a summary of the scientific evidence and the biblical ethics of vaccination. 

After almost a year of socio-political disruption caused by the SARS-CoV-2 RNA virus, some vaccines have received emergency approval for use in the vulnerable and general population. Some countries have received and have begun to vaccinate their people, while others are anxiously awaiting the arrival of the vaccines. Christians and Christian faith communities are facing a new dilemma. Should they and the families receive the COVID-19 vaccination? This is not about being anti-vax or a vaccine resister. This is about making a choice.

First, helping and protecting the sick, the poor, and the vulnerable has always been part of the Christian mandate. In the past few months, most Christians have been part of the public health program acting to contain the spread of infection and treating the infected by participating in lockdowns, hand washing, social distancing, and wearing face masks. These measures in some countries have managed to control the spread of the infection and prevent healthcare facilities from being overwhelmed. It bought time for healthcare measures to be put in place. Though not all Christians agree to these measures, by and large, most are involved and some have sacrificed their lives. Christians count among the numerous deaths of healthcare workers. Pre-COVID-19 pandemic, vaccination is one of the most effective forms of public health measures and has achieved a drastic lowering of childhood death rate in the last few decades. Smallpox has been eradicated and polio almost. The COVID-19 vaccine should be perceived as something helpful in public health measures in protecting the vulnerable and the community.

Second, the rapid development of the vaccine is a testimony to international scientific collaboration and funding. There are four categories of COVID-19 vaccines:

1. Vaccine virus (inactivated virus)
2. Protein-based virus (viral particles)
3. Viral vector vaccines (non-replicating viral vector)
4. Nucleic Acid Vaccine (RNA vaccine)

The first three vaccine types are not unknown and are the reasons for the successful vaccination program in primary healthcare. What most Christians and others are concerned about is the RNA vaccine.

The RNA vaccine is produced by totally new technology. One of the concerns is about the short time in development. Research on vaccines for SARS, H1N1 Influenza, and Ebola has been quite advanced for many years. The search for the RNA vaccine did not start from scratch. The scientists just used the SARS-CoV-2 virus with existing technology to produce the vaccine. So, counting existing templates, the development of the vaccine is a few years, not a few months.

The RNA from the RNA vaccine acts outside the nucleus to produce proteins for the body to react and develop immunity against. The RNA does not enter the nucleus and interact with the DNA or cause mutations.

The safety and efficacy of the RNA vaccine is yet to be fully established. In the phase 3 trials involving a large number of people, so far it has been shown to be safe and has remarkable efficacy (more than 95%). These trials are less than three months old so data on long term immunity, prevention of spread in the community, and long-term safety is not yet available. Lacking any measures to adequately protect the vulnerable such as those above 60 years old and the frontliners, the RNA vaccine seems to be an acceptable risk.

Third, the distribution cold chain of the RNA vaccine is a major concern. The Pfizer/BioNTech RNA vaccine needs to be stored at -70° C. There are few places on this planet with facilities to store at this temperature. Dry ice does not work. Any temperature above -70°C even for a short time will inactivate RNA rendering the vaccine useless. Unless there are in place the facilities to maintain the cold chain from the manufacturing plants to the distant rural clinics, there are concerns about using this vaccine. Giving people an inactivated vaccine will create a false sense of security and may do more harm than good.

Fourth, there should be equitable distribution of the vaccine. In the past, high- and middle-income countries tend to get the vaccine first before the lower-income countries. COVAX is a consortium of middle- and lower-income countries formed to ensure fair distribution of vaccines. Its effectiveness remains to be seen as we see already see the rollout of RNA vaccines in the high-income countries but not the low-income ones.

Finally, there are some who teach that receiving the COVID-19 vaccine is receiving the Mark of the Beast. There are numerous ways these teachers arrive at this conclusion, least of these is that CORONA is 666, and Bill Gates of Melinda and Gates Foundation has incorporated microchips in the RNA vaccine. In the Book of Revelation in the Bible, the Mark of the Lamb (Revelation 7:3) preceded the Mark of the Beast. In context, receiving the Mark of the Beast is a conscious choice to turn away from God. It is inconceivable anyone would associate the COVID-19 vaccine with the Mark of the Beast.

Christians are to act well, protect the weak and vulnerable, help the poor, and love their neighbours. The COVID-19 vaccine seems to be a light in a dark COVID year. Christians have one more measure for healthcare and that is prayer. Christians should not neglect the most powerful of these resources. While praying for the vulnerable and concerns about the vaccine, Christians should also consider whether they will choose to be vaccinated and if so, with which vaccine. Furthermore, churches should be considering getting vaccines for the poor and vulnerable in their communities if their government is not providing the vaccine for free.

Dr Alex Tang is a Paediatrician and Practical Theologian from Johor Bahru Malaysia. This article is reproduced with permission from his website.