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AUTHORITY OF THE BIBLE
What is the Bible?
The bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a
product of divine inspiration and a record of the relationship between God and Human beings.
Authority of the Bible
Biblical authority refers to the extent to which the old and the New Testament scriptures are
authoritative over humans` belief and conduct, as well as the extent to which biblical
propositions are accurate in matters of history and science. In Christianity, Authority is
understood to mean that everything the Bible affirms and teaches is true. The Bible summarises
God’s will and purpose. The Bible determines the belief, behaviour and conduct of Christians.
Therefore, the affirmation that the Bible is the “authoritative rule of faith and conduct” is
understood to call for accepting the Scriptures as the final and unchanging authority for
doctrine and ethics. It is the very Word of God in that God himself revealed His will and
purposes to chosen writers (Amos 3:8) who faithfully and precisely recorded what had been
revealed to them.
1. The Bible is the Word of God
The Bible declares itself to ne the Word of God. The Bible is the inspired word of God, “All
scripture is given by inspiration of God’ 2 Tim 3:16.
- ‘All scripture’ refers to the written word. ‘All Scripture’ refers to the entire Bible (OT & NTs).
- Jesus accepted the OT as ‘Scripture’ [Lk 24:27,44,45; Jn 5:39,46,47.
- Peter said Paul’s epistles were scripture [2 Pet 3:15-16].
- since the Bible is the written Word of God, God’s judgement will befall anyone who attempts
to add or to subtract from the ‘words… of this prophecy’ [Rev 22:18-19].
2. The Bible is Inerrant
Inerrancy mean that, scripture in its original manuscript is without error. The Bible is free from
mistakes. Being without error and completely truthful, the Scriptures are absolutely trustworthy
(2 Samuel 7:28; Psalm 119:160; John 17:17; Colossians 1:5).
a) God’s Spirit guided the ‘holy men of God’ [2 Pet 1:21] so that the words they wrote
(preserved in the Bible) were kept free from error. God’s Spirit by supernatural
superintendence (ways), guided these particular writings so that they, (1) said what God wished
to be said & (2) were written error free in the original copies.
b) The Biblical Words are protected from error by God. Quote Isa 27:3, 40:8 & Mt 24:35.
c) The OT was received as from God, hence Inerrant Jos 1:8; 2 Kx 22:8, 11, 13.
d) Fault cannot be found in all the Scriptures. Jesus said, ‘The Scripture cannot be broken’
[Jn 10:35]. Jesus preached inerrancy that not even a single stroke which formed the Hebrew
alphabet cannot be removed, ‘one dot (smallest Hebrew letter) or one title (smallest accent
mark over the letter) will by no means pass from the law… [Mt 5:18].
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3. The Bible is Infallible
Infallibility - mean that the Bible is not wrong on any subject. The Scriptures are true and
reliable in what they intend to assert
a) Jesus certified the OT as accurate. By citing the miracles. By citing the miracles of the OT,
Jesus certified them as true, accurate, inerrant and thus infallible for e.g. Noah [Mt 24:37-38;
Gen 6:1-14], Jonah [Mt 12:39-40; Jn 1:7], Lot’s wife [Lk 17:32; Gen 19:26], Satan [Lk 11:18;
Eze 28:11-19]. Thus Jesus took the OT Scriptures to be God’ Word and entirely trustworthy.
b) Christ & the apostles accepted the OT as infallible.
4. The words in the Bible came from God through chosen persons (INSPIRED)
Inspiration refers to that special act of the Holy Spirit by which He guided the writers of the
Scriptures. It influenced both their thoughts and their actual choice of words, yet also made full
allowance for the divergent backgrounds, abilities, and personalities of the writers.
a) Manley notes that, when Paul wrote to Timothy that ‘all scripture is given by inspiration of
God, it is beyond doubt that he referred to the holy writings of the O.T & all sacred literature
[2 Tim 3:16]. By called them ‘inspired’ (theopneustos, God breathed) he taught that the breath
of God was in each Scripture hence men were only vehicles of His thought. According to
Swete, Athenagorus likened the action of inspiration to that of a flute-player making his flutevocal and tuneful. It means God is the author of the Bible is God Himself. God breathed the
words through the mouths & pens of holy men. According to 2 Peter 1:21, all prophecy of
scripture is not a result of private interpretation nor the impulse of man, but authors were
inspired by the Spirit of God.
b) King David affirmed that his writings came by the Spirit’s inspiration. On 2 Samuel 23:2
David said, ‘the Spirit of the Lord speaks by me, his word is upon my tongue…’ [2 Sam 23:2]
c) Manley asserts that, the belief that the O.T was the work of the Holy Spirit was the convinced
belief of the Christian church from the beginning and that the Holy Spirit ‘spoke by the prophets
‘was a primitive element in the Eastern world. ‘The Scriptures were given by the Holy Spirit’
wrote Clement of Rome at the end of the 1st century. The prophets themselves were conscious
that they were controlled by a power stronger than their own Isa 8:2, Jeh 1:9, Eze 3:4 = 2 Pet
1:21. Hooker opine that,
the scriptures were with such perfection planned that they contained neither a word too
little or too much, and that the authors ‘neither spoke nor wrote one word of their own,
but uttered syllable by syllable as the Spirit put it into their mouths’.
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CONCEPT OF SIN
Various Hebrew words are used to define Sin? Sin can be translated to mean any of the
following:
• missing the mark
• iniquity
• stubbornness
• going my way
• wickedly
• seeking to depravity
• outright rebellion
1. ‘Chata’—fall short, miss the mark Genesis 4:6: “And the LORD said to Cain,
- This word for sin as used in the case of Cain is ‘chata’ or ‘chatah’ which generally means ‘to
fall short, miss the mark.’ It thus covers all sins. The word is used in Ezekiel 18:20 to show
that ‘The soul that sins shall die….’. Chata also means rebellion against God for example, king
Saul’s failure to obey God’s instructions through in the war against Amalek 1 Sam 15:30. See
Ex 20:20.
2. ‘shagag’—to meander, to wander, to stray
Shagag is an inoffensive or harmless word translated ‘sin’.
Leviticus 4:13: ‘if the whole congregation of Israel commits sin (shagag) unwittingly (through
ignorance) …’. It’s not ‘chata,’ it’s ‘shagag’, it means to meander, wander, stray; didn’t do
anything terrible, no violence, not rebelling against God. Thus ‘shagag’ means: you strayed
and didn’t follow instructions; you missed something and were inattentive. Shagag means to
err (Isaiah 28:7). Num. 15:28 talks about sinning through ignorance or error, that is ‘shagag.’
3. ‘a von’— means iniquity and guilt
- In Hebrew ‘avon’ mean perverse, make crooked, do amiss, do wickedly. It is an act of
defiance, iniquity or rebellion or plain stubbornness. Ever hear the phrase ‘stiff-necked’?
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Exodus 34:7, ‘… keeping steadfast love for thousands, forgiving iniquity… (avon) and
transgression and sin …(chata)…’
- Ex 34:9 ‘If now I have found favour in thy sight, O Lord… although it is a stiff-necked
people; and pardon our iniquity …(avon).
- 1-Samuel 15:23: “For rebellion is as the sin of witchcraft, and stubbornness… [stiff-necked]
…is as iniquity… [‘avon’] …and idolatry.”
- 1 Sam 3:13: And I tell him that I am about to punish his house for ever, for the iniquity (avon)
which he knew, because his sons, were blaspheming God, …’
4. ‘ra’—evil, bad, or wicked
Ra - means breaking up or ruin, it indicates something both morally wrong and damaging. It
is translated often as “wicked”. Its means something morally bad Gen 38:7.
God used the word ‘ra’ (evil) to describe the people of the time of Noah. Genesis 6:5, ‘The
Lord saw that the wickedness (ra) of man was great in the earth…’.
Genesis 8:21—this is after the Flood and Noah had come down from the ark and everybody
else with him, and built and altar and offered sacrifices: ‘And when the Lord smelled the
pleasing odour, the LORD said in his heart, ‘I will never again curse the ground because of
man, for the imagination of man’s heart is evil (ra) from his youth …’
- Genesis 13:13: ‘Now the men of Sodom were wicked (ra), great sinners (chata) against the
Lord’
- Gen 19:6, This is Lot; the angels have come and he brought them into his house and the men
of Sodom want to sodomise them. ‘Lot went out of the door to the men, shut the door after
him, and said, ‘I beg you, my brothers, do not act so wickedly (ra)’ that is truly badly.
5. ‘pasha’—transgression—break away, rebel, a deliberate act of rebellion against known
law.
Pasha – means rebel and is translated as transgression.
- I Kings 8:50, Solomon’s prayer, ‘… forgive thy people who have sinned against thee, and all
their transgressions (pasha rebellion) which they have committed against thee; and grant them
compassion in the sight of those who carried them captive …’
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- Exodus 34:7, God’s words when he passed by Moses on the mountain, ‘The LORD, the
LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faith
fullness, keeping steadfast love for thousands, forgiving iniquity (avon) and transgression
(rebellion/pasha) and sin …’
- Isaiah 43:7, ‘Your first father sinned, ad your mediators transgressed (pasha-rebelled)
against me.’
- Jeremiah 2:8: “The priests did not say, ‘Where is the LORD?’ Those who handle the law did
not know me; the rulers transgressed (pasha – an outright rebellion) against me …’
- Summary, Daniel 9:1-3, ‘Then I turned my face to the Lord God, seeking him by prayer and
supplications with fasting and sackcloth and ashes. I prayed to the Lord my god, and made
confession, saying, “O LORD, the great and terrible God […] we have sinned [chata] and done
wrong [ iniquity - avon] and acted wickedly [ra] and rebelled [pasha] …”
New Testament Concept of Sin
- The New Testament uses twelve basic words to describe sin:
1. kakos, bad (Romans 13:3);
2. poneros, evil (Matthew 5:45);
3. asebes, godless (Romans 1:18);
4. enochos, guilt (Matthew 5:21);
5. hamartia, sin (I Corinthians 6:18);
6. adikia, unrighteousness (I Corinthians 6:9);
7. anomos, lawlessness (I Timothy 1:9);
8. parabates, transgression (Romans 5:14);
9. agnoein, to be ignorant (Romans 1:13);
10. planan, to go astray (I Corinthians 6:9);
11. paraptomai, to fall away (Galatians 6:1); and
12. hupocrites, hypocrite (I Timothy 4:2).
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From the uses of these words several conclusions may also be drawn. (1) There is always a
clear standard against which sin is committed. (2) Ultimately all sin is a positive rebellion
against God and a transgression of His standards. (3) Evil may assume a variety of forms. (4)
Man’s responsibility is definite and clearly understood.”
Concept of Sin in the New Testament
Jesus Teaching and Identification of Sin;
1. Sacrilege (Mark 11:15-18) – violating the temple and holy things that were dedicated to God
2. Hypocrisy (Matthew 23:1-36) – religious leaders did not obey their own standards, they
exalted themselves, avoided fulfilling their oaths on technicalities, they kept the legalistic code
but missed the intent of the law.
3. Covetousness (Luke 12:15) – the sin of greed causes fights and quarrels as James says in his
book (James 4:1-4)
4. Blasphemy (Matthew 12:22-37) – calling God’s work Satanic and vice versa
5. Transgressing the Law (Matthew 15:3-6) – fixing the Law to benefit your desires is breaking
the law
6. Pride (Matthew 20:20-28; Luke 14:7-11) – seeking positions of power and honor
7. Being a Stumbling Block (Matthew 18:6) – leading others to sin or causing them to be
unrighteous
8. Disloyalty (Matthew 8:19-22) – seeking comfort and serving self before fulfilling duties to
Christ is sin
9. Immorality (Matthew 5:27-32) – committed in action or in heart
10. Fruitlessness (John 15:16) – not living productive Christian lives is a sin
11. Anger (Matthew 5:22) – anger inside is compared to the act of murder
12. Sins of Speech (Matthew 5:33-37; 12:36) – keep oaths, keep promises; we will be held
accountable for useless words
13. Showing Off (Matthew 6:1-18) – doing good deeds for attention is sin
14. Lack of Faith (Matthew 6:25) – worrying and not trusting God is sin
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15. Irresponsible Stewardship (Matthew 25:14-30; Luke 19:11-27) – failure to use your
abilities and opportunities are the sin of irresponsibility
16. Prayerlessness – Jesus told us to pray and never give up. To cease to pray or to stop calling
out to God for help is sin.
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Salvation
A. Definition
Salvation, or "being saved" means redemption from the power of sin. In practical terms,
God's salvation is what we need to get to heaven or attain eternal life. (See II.)
B. Process of Salvation
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Everyone who has ever lived, Christian and non-Christian, will face a final judgment to
determine whether he or she ends up in heaven or hell. (See II. A. )
We must be justified, or made acceptable to God. In our natural human state, we are all
sinners and unworthy of heaven. However, God, in His mercy, may choose to overlook
our faults and admit us to heaven. (See II. B. , IX. )
Salvation comes only by the grace of God. There is nothing we can do on our own to
guarantee our salvation. (See II. C. )
Jesus' sacrificial death on the cross has enabled (but not guaranteed) our salvation
through a mystery we cannot fully understand. (See II. C. )
C. Conditions of Salvation
No one verse, chapter or book of the Bible tells all the conditions for salvation, and the Bible
does not give any "magic formula" that will guarantee salvation. Different parts of the Bible
explain different aspects of salvation, and these are the main requirements listed in the Bible:
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Love God. Nothing should get in the way of our total devotion to God. We must be
humble, not arrogant or self-righteous. In ancient times, people were tempted to
worship pagan gods and idols. In modern times, we are tempted to let "idols" like
money, power, prestige, careers, hobbies and pleasure become our primary goals and
concerns. (See III. A. 1., III. C. , III. D. , III. E. )
Love your "neighbor." In other words, be kind and respectful to other people. Jesus put
this commandment on par with the commandment to love God. As Jesus defined it, all
people of the world are our "neighbors," regardless of race, religion, nationality, etc.
(See III. A. 2., V. C. )
Put your faith in God and Christ. In Biblical usage, "faith" means more than just
believing that God exists and that Jesus is His divine Son. Trusting our lives to God
instead of worldly things is even more important. (See III. D. , IV. A. , V. A. , V. B. , V.
D. )
The heart is more important than rules and laws. In Jesus' time, people believed they
would be saved if they followed about 600 rules and laws. But Jesus pointed out that
people could observe all those rules and still find ways to live wicked and greedy lives.
Jesus and His disciples taught that God sees everything and will judge us by what is in
our hearts (our attitudes, intentions and motives). (See III. B. , IV. B. )
Live a moral life. Avoid sins like murder, adultery, sexual immorality, theft, slander,
idolatry, hostility, greed, envy, jealousy, quarreling and drunken behavior. (See IV.
B. , VIII. A. )
Repent and forgive others. No one can completely live up to God's standards. When we
fall into sin, we must repent (sincerely turn away from sin and toward God). Just as
God is willing to forgive our sins, we must be willing to forgive other people. (See III.
G. )
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Do God's work on earth. It is not enough to just avoid evil. We are also commanded to
use the wealth, talents and abilities God has given us to serve God and other people.
(See III. F. )
II. Introduction
Salvation means being saved from the power of sin and from hell, the eternal penalty of that
sin. Through the process of salvation we are freed from everything that could prevent us from
enjoying eternal life with God. Other common terms for salvation are being saved, going to
heaven, eternal life, everlasting life, the kingdom of God and the kingdom of heaven.
A. Judgment
All people who have ever lived, Christian and non-Christian, will face a final judgment to
determine their eternal fate (Matthew 5:29-30, 25:31-46; John 5:25-29, Romans 14:1012, Revelation 20:11-15). The Bible sometimes says a person is "saved" when he or she
becomes a Christian (Acts 2:46-47, 16:31-34), but more often "saved" refers to being granted
eternal life at the final judgment (Mark 13:13, Luke 13:23-24, 18:26-27, James 2:14 ).
B. Justification
Virtually every Christian denomination has a unique doctrine about salvation and the related
idea of justification, making a sinner acceptable to God (see Glossary below). In addition to
Bible teachings, these doctrines are based on church traditions and the ideas of popes,
bishops, and theologians such as John Calvin, Martin Luther, Jacobus Arminius and John
Wesley. Many of these doctrines emphasize one aspect of Bible teaching over another and
apply different interpretations to Bible passages. Many wise and devoted people have spent a
lifetime of study and prayer and have come to different conclusions about salvation!
All Christians, however, agree we can be saved only by the grace of God; we cannot save
ourselves or determine our own fate after death. But, is salvation available to all, or are some
people predestined to be saved while others are condemned to hell, even before they are born?
Are we justified by faith or doing good works or both? Can only Christians be saved? Once
saved, always saved? Can salvation be lost? These and many more questions have been the
work of countless theologians over the past 2000 years. Nevertheless, despite obvious
differences, the various beliefs about salvation have much in common, and most of them come
from the Bible.
C. Salvation Is by the Grace of God Through the Sacrifice of Christ
Mark 10:24-27 introduces the idea that salvation is a gift from God, not something we earn
by our own efforts. In the same chapter, we are introduced to the idea that, through a mystery
we can't fully understand, salvation comes through the sacrificial death and resurrection of
Jesus. Jesus said,
For even I, the Son of Man, came here not to be served but to serve others, and to give my life
as a ransom for many." (NLT, Mark 10:45)
It seems strange to us today, but the concept of sacrifice for atonement (reconciliation between
God and humans) was very familiar in Jesus' time. Lambs and other animals were routinely
sacrificed in the Jewish temple to atone for sin. God accepted the death of the sacrificial animal
as a substitute for the death that the sinner actually deserved. Against that background, we can
understand that Jesus was the ultimate sacrifice to redeem us from the penalty for the sins we
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have all committed. Through Jesus' death on the cross, we are freed from the deadly grip of
sin. Although we do not fully understand the how or why of Jesus' sacrificial death, it offers us
a chance for salvation, and that is the central belief and hope of Christianity.
However, salvation is not a gift given to all (Matthew 7:13-14, Luke 13:23-27); the Bible lists
many requirements for salvation. Matthew, Mark and Luke emphasize high moral standards,
love for one another, and commitment. We can never measure up to God's standards, but we
must put forth our very best effort, and when we fail, we must repent and resolve to do better.
The Letters of Paul also emphasize moral uprightness. Paul also says we can be justified (made
acceptable to God) only by putting our faith in Christ, not by observing the Old Testament
Laws. The Gospel of John emphasizes the importance of believing in Jesus Christ and putting
our trust in Him.
III. Matthew, Mark and Luke
The Bible books of Matthew, Mark and Luke are known as the "synoptic gospels," and they
have much in common. Scholars believe Mark was the first written, around 70 A.D. Matthew
and Luke were written between 80 and 90 A.D. and incorporated much of the material from
Mark. Nearly all the teachings in these gospels are attributed directly to Jesus, but the authors
have organized and presented the material in different ways.
A. Love God, Love Your Neighbor
Jesus emphasized the sincere, heart-felt application of His two Great Commandments:
One day an expert in religious law stood up to test Jesus by asking him this question: "Teacher,
what must I do to receive eternal life?" Jesus replied, "What does the law of Moses say? How
do you read it?" The man answered, " 'You must love the Lord your God with all your heart,
all your soul, all your strength, and all your mind.' And, 'Love your neighbor as yourself.'
" "Right!" Jesus told him. "Do this and you will live!" (NLT, Luke 10:25-28)
1. Love God.
Loving God means nothing should get in the way of our total devotion to God. (Deuteronomy
6:5, Matthew 22:34-40, Mark 12:28-34). In ancient times, people were tempted to worship
pagan gods and idols. In modern times, we are tempted to let "idols" like money, power,
politics, prestige, careers, hobbies, and pleasure become our primary goals and concerns
(Luke 11:42, Romans 8:28, Ephesians 5:5, Colossians 3:5, Philippians 3:17-21, 1 John 2:16, 2:15-17, 5:1-3, 1 Timothy 6:10).
2. Love Your Neighbor.
The English word "love" can have affectionate, emotional, romantic, sexual, or benevolent
meanings. The original Greek word agape, used in the Bible, has a benevolent meaning. It is
the kind of love we do instead of the kind of love we feel. It means having a sincere concern
for the welfare of others and holding them in high regard. That is what Jesus meant when He
said, "Love your neighbor."
Jesus told His Parable of the Good Samaritan (Luke 10:25-37) to show that a "neighbor"
includes all people of the world, even those of different nationalities and religions, even
enemies. In His description of the Final Judgment (Matthew 25:31-46) Jesus stated explicitly
that our salvation depends on doing whatever we can to help other people in need. Loving God
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and loving our neighbors are inseparable concepts; we can't truly love God without also loving
other people (1 John 3:15-18, 4:19-21, James 2:14-17).
Related
The Greatest Commandment and the Parable
Matthew 25:31-46 - The Judgment of the Nations
of
the
Good
articles:
Samaritan
B. We Are not Saved Just by Following Rules
The Pharisees, religious leaders of Jesus' time, believed that salvation could be earned by
strict observance of the Law of Moses (the Ten Commandments plus the other Old Testament
rules). Jesus rejected that belief and stressed that we will be judged on the purity of our
motives, not just on the outward observance of rules.
Jesus said we must strive to go beyond the Ten Commandments in our practice of love for all
people. What He asks is true concern and caring, not mere compliance with a set of rules. Not
only must we not murder (Exodus 20:13), we should avoid even holding a grudge:
"You have heard that the law of Moses says, 'Do not murder. If you commit murder, you are
subject to judgment.' But I say, if you are angry with someone, you are subject to judgment! If
you call someone an idiot, you are in danger of being brought before the high council. And if
you curse someone, you are in danger of the fires of hell." (NLT, Matthew 5:21-22)
Not only must we not commit adultery (Exodus 20:14), we should avoid entertaining even the
thought of it (Matthew 5:27-29). Not only must we not steal (Exodus 20:15) and not envy what
others have (Exodus 20:17), we should focus our lives on God, not on earthly possessions
(Matthew 6:19-21). Not only must we not give false testimony (Exodus 20:16), we should even
avoid evil thoughts and speech (Matthew 12:35-37). Not only must we be considerate to the
poor (Deuteronomy 15:7-8), we should treat them as we would treat Jesus, Himself! (Matthew
25:31-46).
C. Wealth Is not a Sign of God's Favor
Another common belief in Jesus' time was that great wealth was a sign of God's favor. Jesus
rejected that belief and said wealth can actually be a deterrent to salvation:
The disciples were amazed at his words. But Jesus said again, "Children, how hard it is to enter
the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich
man to enter the kingdom of God." The disciples were even more amazed, and said to each
other, "Who then can be saved?" Jesus looked at them and said, "With man this is impossible,
but not with God; all things are possible with God." (NIV, Mark 10:24-27)
It is not so much that wealth is intrinsically evil, or that poverty is blessed. Rather, a devotion
to gathering wealth is incompatible with devotion to God. God must always be the most
important thing in our lives:
"No one can serve two masters. For you will hate one and love the other, or be devoted to one
and despise the other. You cannot serve both God and money." (NLT, Luke 16:13)
Jesus saw wealth as a gift from God to be used in His service (Luke 16:1-13). Those who have
been blessed with wealth must share generously with the poor (Matthew 25:31-46), and avoid
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the sins of arrogance (1 Timothy 6:17), dishonesty (Luke 19:1-10), self-trust (Proverbs 18:11)
and greed (Luke 12:13-21).
D. We Must Be Truly Committed
Obedience to God's will is required for salvation. Mere intellectual Christianity, or
acknowledgment of Christ as Savior, is not sufficient:
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who
does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did
we not prophesy in your name, and in your name drive out demons and perform many
miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you
evildoers!' (NIV, Matthew 7:21-23)
Jesus asks for total commitment (Luke 6:46-49, Luke 11:23) and warns that the road to
salvation will not always be easy (Matthew 10:22, Mark 8:34-38).
E. Be Humble
God's kingdom is not for the proud, arrogant, self-righteous or self-sufficient. We must adopt
a humble, trusting nature toward each other, and, especially, toward God.
Jesus called a small child over to him and put the child among them. Then he said, "I assure
you, unless you turn from your sins and become as little children, you will never get into the
Kingdom of Heaven. Therefore, anyone who becomes as humble as this little child is the
greatest in the Kingdom of Heaven." (NLT, Matthew 18:2-5)
The Parable of the Pharisee and the Tax Collector (Luke 18:9-14) also shows the evil of selfrighteousness.
F. Serve God, Serve Others
God has given each person a unique set of gifts - wealth, talents, skills, time, love,
compassion, understanding, wisdom, leadership, etc. We are stewards of those gifts, and it is
our duty to use them to serve God and serve other people. Those who have been given greater
gifts have correspondingly greater duties. Those are the lessons of Jesus' Parable of the
Talents(Matthew 25:14-30) and Parable of the Pounds (Luke 19:12-27). The need to make
good use of our gifts is restated by Paul and Peter (Romans 12:6-8, 1 Timothy 6:1719, 1 Peter 4:10-11).
G. Repentance and Forgiveness
The standards Jesus set are so high that some people just dismiss them as being unrealistic, or
as intended only for the kingdom of God when it comes to its full realization. Some say Jesus'
teachings apply only to private spiritual life and not to work, school, politics or how we treat
other people. However, Jesus did not put any such qualifications on his teachings, so it is best
to assume he intended for us to do our best to meet His standards in all aspects of life.
Sin means transgression of God's will, either by failing to do what it requires or by doing what
it forbids. It is taken for granted in the Bible that all people are sinful by nature and will never
measure up to God's standards (Psalms 51:5-6, Romans 3:21-24, 5:12, 1 John 1:8). Fortunately,
forgiveness is offered to all who repent, that is, sincerely turn away from sin and toward God
(Mark 1:15, Luke 5:31-32, Luke 24:47, Luke 15:3-7). It doesn't matter how serious the sin or
how long it has been going on, as long as one sincerely repents and makes a sincere attempt to
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avoid the sin in the future. God is always searching and always ready to forgive and receive a
repentant sinner back into His good graces:
... There will be more rejoicing in heaven over one sinner who repents than over ninety-nine
righteous persons who do not need to repent. (NIV, Luke 15:7)
The condition of forgiveness is a willingness to also forgive others:
For if you forgive men when they sin against you, your heavenly Father will also forgive you.
But if you do not forgive men their sins, your Father will not forgive your sins. (NIV, Matthew
6:14-15)
IV. The Letters of Paul
The apostle Paul was not one of Jesus' original followers or disciples. In fact, he despised the
growing Christian movement and fiercely persecuted the early Christians. Then, several years
after Jesus was crucified, raised and ascended to heaven, Paul had a dramatic encounter with
Jesus on the road to Damascus (Acts 9:1-9). After that, he spent time learning from some of
Jesus' disciples and became the most energetic disciple of all, as well as the first and most
influential interpreter of Jesus' life and ministry. He founded many Christian communities and
his letters to these communities are among the earliest Christian documents preserved in the
New Testament, predating even the Gospel of Mark. His First Letter to the Thessalonians dates
from around 50 A.D., and the more important letters to the Romans and the Corinthians date
from 54 - 56 A.D.
A. Have Faith in Christ
Paul stressed the redemption offered by Christ, which is available through the gift of faith.
When Paul spoke of "faith," it was usually in opposition to the Old Testament Law. The Jews
of Biblical times believed they would attain salvation by strictly observing the letter of the
Law of Moses (the Ten Commandments and other Old Testament laws). But Paul said,
But now God has shown us a different way of being right in his sight--not by obeying the law
but by the way promised in the Scriptures long ago. We are made right in God's sight when we
trust in Jesus Christ to take away our sins. And we all can be saved in this same way, no matter
who we are or what we have done. For all have sinned; all fall short of God's glorious standard.
Yet now God in his gracious kindness declares us not guilty. He has done this through Christ
Jesus, who has freed us by taking away our sins. For God sent Jesus to take the punishment for
our sins and to satisfy God's anger against us. We are made right with God when we believe
that Jesus shed his blood, sacrificing his life for us. God was being entirely fair and just when
he did not punish those who sinned in former times. And he is entirely fair and just in this
present time when he declares sinners to be right in his sight because they believe in Jesus. Can
we boast, then, that we have done anything to be accepted by God? No, because our acquittal
is not based on our good deeds. It is based on our faith. So we are made right with God through
faith and not by obeying the law. (NLT, Romans 3:21-28)
The "faith" Paul spoke of in his letters is a translation of the Greek word pistis. This word
(see Glossary below) has implications of trust, firm conviction, obedience and commitment.
So faith, in a Biblical sense, is more that just intellectual belief. It goes far beyond that and
implies a commitment to trust God and let His will rule our lives.
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B. Practice Good Works
"Works" is a term used in the Bible to describe our acts or deeds (see Glossary below).
Works are the things we do as opposed to the things we believe. Our works are "good works"
when we obey the commandments of God and the teachings of Jesus. They are "bad works"
when we sin.
In Romans 3:28, Paul said, "For we hold that a person is justified by faith apart from works
prescribed by the law." In other words, our salvation comes through our faith, not, as was
commonly believed at the time, from obeying the Laws of Moses. However, Paul's teaching
has sometimes been interpreted as meaning that if we have faith, nothing else matters; we don't
need to do "good works", that is, obey God's commandments, in order to be saved. However,
that was not Paul's interpretation at all. He said if the Spirit of Christ is truly within us, we will
turn away from evil deeds:
Those who are dominated by the sinful nature think about sinful things, but those who are
controlled by the Holy Spirit think about things that please the Spirit. If your sinful nature
controls your mind, there is death. But if the Holy Spirit controls your mind, there is life and
peace... So, dear brothers and sisters, you have no obligation whatsoever to do what your sinful
nature urges you to do. For if you keep on following it, you will perish. But if through the
power of the Holy Spirit you turn from it and its evil deeds, you will live. For all who are led
by the Spirit of God are children of God. (NLT, Romans 8:5-6, 12-14)
It may be due to misinterpretation of Paul's teaching that, about five years later, James felt
obligated to write, "Faith that doesn't show itself by good deeds is no faith at all--it is dead and
useless" (James 2:14-20). Just as Jesus emphasized the need for love and moral uprightness, so
did Paul:
The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry
and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions
and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like
this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no
law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and
desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become
conceited, provoking and envying each other. (NIV, Galatians 5:19-26)
V. The Gospel of John
Bible scholars believe John was the last of the gospels to be written, around 95 A.D. As with
Matthew, Mark and Luke, nearly all the teachings in John are attributed to Jesus. However,
different teachings are emphasized in John, and they are presented with a different viewpoint.
Whereas the other Gospels report Jesus' life and teachings without much interpretation, the
Gospel of John is much more of a theological and interpretive work. Its late date of publication,
65 years after Jesus was crucified, implies that few people were still alive who knew Jesus in
the flesh. Scholars believe the book of John was most likely written at the Christian community
of Ephesus, and represents the knowledge and beliefs about Jesus that were preserved there.
An origin at Ephesus suggests that John may have been influenced by the teachings of the
apostle Paul, but that is not certain. Despite its separation in time and space from Jesus'
ministry, the Gospel of John gives insight into Jesus' teachings and early Christian beliefs that
are not available elsewhere in the New Testament.
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A. Have Faith in Christ
More than in any other book of the New Testament, John emphasizes the importance of faith
in Jesus Christ as the Son of God:
"For God so loved the world that he gave his only Son, so that everyone who believes in him
may not perish but may have eternal life. "Indeed, God did not send the Son into the world to
condemn the world, but in order that the world might be saved through him. Those who believe
in him are not condemned; but those who do not believe are condemned already, because they
have not believed in the name of the only Son of God. (NRSV, John 3:16-18)
The same thought is restated in John 5:24, 6:28-29, 6:47, 9:35, 11:25-26, 12:36, 20:31.
Because of John 3:16, some people think all we need do to be saved is to profess our faith in
Jesus as Son of God. But John goes on to say that those people who prefer to keep living in sin
do not truly believe in Christ. Anyone can say they have faith in Christ, but the way we live
our lives is the evidence of whether we have truly come into the light of Christ:
"And this is the judgment, that the light has come into the world, and people loved darkness
rather than light because their deeds were evil. For all who do evil hate the light and do not
come to the light, so that their deeds may not be exposed. But those who do what is true come
to the light, so that it may be clearly seen that their deeds have been done in God." (NRSV,
John 3:19-21)
B. We Must Be Born Again
We must experience a spiritual rebirth to enter God's kingdom. The old sinful ways and
thoughts are left behind and replaced with a new regenerated spiritual existence through the
power of faith in Jesus Christ. Jesus introduced this concept while talking to the Pharisee
Nicodemus:
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is
born again." "How can a man be born when he is old?" Nicodemus asked. "Surely he cannot
enter a second time into his mother's womb to be born!" Jesus answered, "I tell you the truth,
no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth
to flesh, but the Spirit gives birth to spirit. (NIV, John 3:3-6)
The original Greek Bible words gennaōanōthen can be translated as "born again" or "born from
above." Some Bibles use one translation and some the other.
The concept of spiritual rebirth in John is similar to the idea of repentance (turning away from
sin and toward God) often expressed in Matthew, Mark and Luke. An especially close
comparison is found in the Parable of the Prodigal Son (Luke 15:11-32) where the father says
his son "was dead and has come to life; he was lost and has been found." (NRSV)
Evangelical Christians often associate being born again with a specific moment when one
comes to sincerely trust in Jesus Christ as savior. Other Christians may view spiritual rebirth
as a process that begins with baptism, is experienced in Communion (the Lord's Supper,
Eucharist), and proceeds throughout life with acts of repentance and growth in faith and
commitment.
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Related articles: What Does the Bible Say About Baptism?, What Does the Bible Say About
Faith?, What Does the Bible Say About Forgiveness of Sins?
C. Love One Another
Jesus' command for Christian love also appears in John's Gospel:
I give you a new commandment, that you love one another. Just as I have loved you, you also
should love one another. By this everyone will know that you are my disciples, if you have
love for one another. (NRSV, John 13:34-35)
D. Obey Jesus' Teachings
Despite the strong emphasis on faith, obedience to Jesus' teachings is also important in John's
Gospel:
Jesus said to the people who believed in him, "You are truly my disciples if you keep obeying
my teachings. And you will know the truth, and the truth will set you free." (NLT, John 8:3132)
Those who obey my commandments are the ones who love me. And because they love me, my
Father will love them, and I will love them. And I will reveal myself to each one of
them." (NLT, John 14:21)
VI. Martin Luther
Church officials of the Middle Ages had fallen into the corrupt practice of
selling indulgences to raise money. In return for the "good works" of a monetary contribution
to the church, it was claimed that people could be released from penance for their sins, virtually
guarantee their entry into heaven, or even purchase release from the pains of purgatory for a
deceased
relative.
Martin Luther (1483-1546), was a Catholic monk and Professor of Scripture at the University
of Wittenberg in Germany. From his study of Scripture, Luther knew that indulgences bought
from the Church did not have the power to forgive people's sins. Instead, Luther taught that we
can
be
justified
(made
acceptable
to
God)
only
by
faith.
But Luther did not deny the importance of good works. He wrote, "For grace and faith are
infused apart from our work, and when they are infused, then the works follow." In other words,
when one is saved by the grace of God, he or she will practice good works as a result of that
transformation. He also taught that a believer must practice repentance throughout his or her
whole
life.
In 1517 Luther tacked his famous 95 theses entitled "On the Power of Indulgences" to the door
of the castle church at Wittenberg. That document was a scathing indictment of the practice of
selling indulgences, and it set off the chain of events that led to the Protestant Reformation.
However, the Catholic Church soon undertook its own reforms and the practice of selling
indulgences was abolished.
VII. Church Doctrine
Church beliefs and teachings about justification and salvation are too extensive to give a
complete list, but here is a sampling of teachings from the three largest Christian
denominations in the U.S.
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A. Roman Catholic Church
This is only a sampling of the Roman Catholic Church's extensive teachings on the topics of
salvation and justification.
169 Salvation comes from God alone; but because we receive the life of faith through the
Church, she is our mother: "We believe the Church as the mother of our new birth, and not in
the Church as if she were the author of our salvation." Because she is our mother, she is also
our teacher in the faith.
183 Faith is necessary for salvation. The Lord himself affirms: "He who believes and is
baptized will be saved; but he who does not believe will be condemned" (Mk 16:16).
1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his
disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for
salvation for those to whom the Gospel has been proclaimed and who have had the possibility
of asking for this sacrament. The Church does not know of any means other than Baptism that
assures entry into eternal beatitude; this is why she takes care not to neglect the mission she
has received from the Lord to see that all who can be baptized are "reborn of water and the
Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by
his sacraments.
1741 Liberation and salvation. By his glorious Cross Christ has won salvation for all men. He
redeemed them from the sin that held them in bondage. "For freedom Christ has set us free."
In him we have communion with the "truth that makes us free." The Holy Spirit has been given
to us and, as the Apostle teaches, "Where the Spirit of the Lord is, there is freedom." Already
we glory in the "liberty of the children of God."
1992 Justification has been merited for us by the Passion of Christ who offered himself on the
cross as a living victim, holy and pleasing to God, and whose blood has become the instrument
of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of
faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of
his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:
But now the righteousness of God has been manifested apart from law, although the law and
the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all
who believe. For there is no distinction: since all have sinned and fall short of the glory of God,
they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom
God put forward as an expiation by his blood, to be received by faith. This was to show God's
righteousness, because in his divine forbearance he had passed over former sins; it was to prove
at the present time that he himself is righteous and that he justifies him who has faith in Jesus.
(Romans 3:21-26)
2008 The merit of man before God in the Christian life arises from the fact that God has freely
chosen to associate man with the work of his grace. The fatherly action of God is first on his
own initiative, and then follows man's free acting through his collaboration, so that the merit
of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's
merit, moreover, itself is due to God, for his good actions proceed in Christ, from the
predispositions and assistance given by the Holy Spirit.
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2068 The Council of Trent teaches that the Ten Commandments are obligatory for Christians
and that the justified man is still bound to keep them; the Second Vatican Council confirms:
"The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all
peoples, and of preaching the Gospel to every creature, so that all men may attain salvation
through faith, Baptism and the observance of the Commandments."
(from Catechism of the Catholic Church, second edition, © 1994, United States Catholic
Conference,
Inc.
Online
at
http://www.usccb.org/catechism/text/
and
http://www.scborromeo.org/ccc.htm)
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What is salvation? What is the Christian doctrine of salvation?
Question: "What is salvation? What is the Christian doctrine of salvation?"
Answer: Salvation is deliverance from danger or suffering. To save is to deliver or protect.
The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the
words saved or salvation to refer to temporal, physical deliverance, such as Paul’s
deliverance from prison (Philippians 1:19).
More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told
the Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal
destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God
(Matthew 19:24-25).
What are we saved from? In the Christian doctrine of salvation, we are saved from “wrath,”
that is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated
us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to
our deliverance from the consequence of sin and therefore involves the removal of sin.
Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy
1:9; Titus 3:5).
How does God save? In the Christian doctrine of salvation, God has rescued us through
Christ (John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection
that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is
the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in
Jesus Christ (Acts 4:12).
How do we receive salvation? We are saved by faith. First, we must hear the gospel—the
good news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully
trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin
and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13).
A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of
God, from eternal punishment for sin which is granted to those who accept by faith God’s
conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone
(John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security
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CONCEPT OF THE HOLY SPIRIT (Pneumatology)
- Pneumatology is the study of the doctrine of the Holy Spirit (H/S). The word is derived from
the Greek word Pnuema – which means wind, spirit or breath. The Hebrew equivalent for the
same is ruah. In Latin, the word is spiritus, which means breath. Pneumatology is the study
that deals with the person and work of the Holy Spirit (H/S). The H/S is not a force or an
influence but a person. He is one of the three persons of the Godhead (Father, Son & Holy
Spirit), which is otherwise known as the Trinity.
- The H/S is a person, has emotions, will and intellect. 1 Corinthians 12:11, Romans 5:5 1
Corinth 2:10. He can be grieved Eph. 4:30; can be blasphemed against Matthew 12:31-32; can
be insulted Heb. 10:29; can be lied to. Acts 5:3-4.
- The New Testament also speaks of the Holy Spirit as divine and God himself (Acts 5:3-4; 1
Cor. 3:16; 6:19; 12:4-6). As God he has all the divine attributes, such as omnipotence,
omniscience, omnipresence and eternal (Lk. 1:35; Jn. 14:26; Heb. 9:14).
- The H/S took part in the creation of the universe Gen 1:1, appeared at the baptism of Jesus
Mt 3:16-17. H/S is known by different names; the Spirit Jn 3:6, the Comforter Jn 16:7, 6, the
Spirit of Promise Ephesians 1:1315 & the Spirit of Witness Hebrews 10:15 etc.
The Attributes of the Holy Spirit
-The attributes of the H/S are the attributes of the Godhead;
1. God is omnipresent and the H/S is also omnipresent. This means that God is
everywhere every time. Psalm 139:7-13. Acts 2:4
2. God is omniscient, so is the H/S. This means that He knows everything. 1 Corinthians
2:10, Psalm 139:1,13.
3. God is omnipotent, so is the Spirit. He is all-powerful. Zechariah 4:6. Psalm 139:1319.
4. He is unsearchable. No one can claim to have finished God and knowing all the hidden
things about Him. Isaiah 40:13, Romans 11:33-36.
5. He is life. He doesn’t only have life but He is Life. Romans 8:2.
6. He is love. He doesn’t only have love but He is Love. 2 Timothy 1:7, 1 John 4:7-8.
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7. He is omnilingual. This means that He knows all tongues. Acts 2:8.
Functions of the Holy Spirit
1. In the early life of the Jesus Christ.
- The miraculous conception of Jesus Christ was through the H/S (Mt 1:18-20; Lk 1:35). The
O.T prophecies concerning the birth, ministry & death of Christ were executed by the H/S. At
the presentation ceremony of Jesus, Simon, filled and moved by the Holy Spirit foretold the
extent of the mission of Christ.
- Before Christ started his ministry, John the Baptist predicted that Christ will work with
the Holy Spirit. John the Baptist announced that Jesus would baptize his followers with the
Holy Spirit and fire (Mt 3:11; Mk 1:8; Lk 3:16; Jn 1:33).
- The H/S played a significant role that the Holy Spirit in the life of Jesus at his baptism (Mt
3:16; Mk 1:10; Lk 3:21-22; Jn 1:32). At his baptism, the H/S descended like a dove and
anointed Christ for the ministry.
- The H/S led Jesus to the wilderness to be tempted by the devil as a preparatory phase for his
ministry Matthew 4:1, Luke 4:1. Christ was empowered by the H/S to go through the
temptations.
- Jesus was filled with the fullness of the Spirit John 3:34.
2. H/S in the Public Ministry of Jesus Christ
- The New Testament is very clear that the Holy Spirit is the agent behind Christ exorcism and
public ministry. At the beginning of his public ministry Christ announced that he was
empowered & enabled by the H/S to carry out his ministry (Luke 4:18).
In a different context, Matthew quotes Isaiah to show that long ago, God promised to endow
Christ with the Holy Spirit for a successful ministry (Matt. 12:18-21).
- The power that Jesus had over evil spirits was given by the Holy Spirit (Mat 12:28).
- Was offered up at Calvary by the Eternal Spirit Hebrews 9:14 and resurrected by the Spirit.
Romans 8:11. 1 Peter 3:18.
3. Teachings of Jesus on the Work of the Holy Spirit
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- The bulk of Jesus’s teaching concerning the Holy Spirit can be found in John 14-16. The
following are the key teachings of Jesus to his disciples;
 The Holy Spirit is a “Comforter,” otherwise translated as “Helper” or “Counsellor”
(14:16; 14:26; 15:26). The Holy Spirit is also the “Spirit of truth” (14:17; 15:26;
16:13).
 God the Father sends the Holy Spirit at the Son’s request (14:16). The Father sends the
Spirit in Jesus’s name (14:26). Jesus sends the Spirit from the Father to provide
spiritual help in His absence (15:26; 16:7). The Spirit proceeds from the Father
(15:26).
 The Holy Spirit is the believer’s permanent possession (14:16). The believer is
intimately joined with the Spirit (14:17). Unbelievers, by contrast, cannot perceive the
Spirit (14:17).
 The Holy Spirit’s ministry includes several elements: guiding believers into the truth
concerning all things (14:25-26; 16:12-13); bringing Jesus’s words to His disciples’
remembrance (14:25-26); testifying about Jesus (15:26); enabling believers to
witness (15:27); speaking on behalf of Jesus, bringing glory to Him (16:13-15);
convincing the world of sin, righteousness, and judgment (16:8-11); and revealing
things to come (16:13).
 The Spirit brings about the new birth. John 3:5-6.
4. The Holy Spirit in the book of Acts & Pauline Epistles
The book of Acts establishes the pattern that the Holy Spirit was imparted to genuine believers
at the time of their conversion (repentance). The predictions of Jesus concerning the
impartation of the H/S upon the disciples was realised on the Day of Pentecost, which marked
the beginning of the early church, (Acts 1:4-5 & 2:1-4). Through the power of the Spirit the
disciples spoke ‘with other tongues’ (2:4). Peter interpreted this phenomenon as the fulfilment
of Joel 2:28-32, Acts 2:16-21).
 From Pentecost forward it became the norm that believers receive the Holy Spirit at the
time of their conversion Acts 2:37-39. The H/S was given as a consequence for
salvation e.g. conversion of the first Gentiles in Cornelius’s home was accompanied
by the falling of the Holy Spirit (Acts 10:44-48) see also 11:15-18; 15:7-9), Samaritans
through the laying of Peter’s hands (8:12, 14-17). Saul received the Spirit through the
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mediation of Ananias three days after his conversion (9:17). The Holy Spirit in Acts:
The Filling of the Holy Spirit.
- The book of Acts demonstrates that the Holy Spirit leads and empowers the church for
growth and
service. The church’s success is vitally tied to its relationship with the Spirit. The writer of Acts
portrayed the Holy Spirit as the Source of spiritual power (Acts 1:8). He attributed Jesus’s
success in ministry--particularly in training the apostles and performing healings--to the work
of the Spirit (Acts 1:2; 10:38). Thus the earthly work of Christ serves as a model of ministry
led and empowered by the Holy Spirit.
 Power to proclaim the gospel
When Peter was filled with the Holy Spirit he boldly proclaimed Jesus as Christ to the
Jewish leaders (Acts 4:8ff). When Paul was filled with the Spirit he confronted a
sorcerer who was hindering the cause of evangelism (Acts 13:9ff). The Holy Spirit led
and enabled the early Christians to witness boldly on behalf of Jesus (Acts 4:8ff; 5:3032). Driven by the Spirit, Paul witnessed to the Corinthian Jews concerning the identity
of Jesus as Messiah (Acts 18:5). The Spirit empowered Stephen’s message to his fellow
Jews, forcing them to decide for or against Christ (Acts 6:8-10). Through the Spirit Paul
confronted Elymas the sorcerer’s deceitful ways (Acts 13:9ff).
 The Holy Spirit oversaw every aspect of the church’s advance in the first century.
Acts specifically names Him as the Agent behind the church’s growth (9:31). The
Spirit directed Philip to witness to the Ethiopian eunuch (Acts 8:29ff). He transported
Philip from the desert to Azotus so he could engage in a preaching mission (Acts 8:3940). He directed Peter to accompany men to Cornelius’s house, leading to the inclusion
of Gentiles in the church (Acts 10:19-20; 11:12).
 Gave warnings, instructions & directions. He revealed to a prophet named Agabus
that a famine was imminent, enabling the Antioch church to send relief to Jerusalem
(Acts 11:27-30). He prevented Paul and his companions from pursuing their plans to
minister in particular regions (Acts 16:6-7). And He warned Paul of the dangers of
going to Jerusalem (Acts 20:22-23; 21:4, 10-11).
 Its leaders sought the Spirit’s wisdom in making resolutions that would affect the
Christian world of their day (Acts 15:28-29). The church at Antioch responded to the
Spirit’s instruction to commission Barnabas and Saul for missionary service (13:1-4).
And Paul recognized the Spirit’s role in appointing church leaders in Ephesus (20:28).
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 The early church recognized the importance of designating faithful, Spirit-filled men to
carry out the Lord’s work. The Jerusalem church refused to delegate food distribution
to men who were less than Spirit-filled and wise (Acts 6:2-6). In addition, the church
selected Barnabas as its representative to Antioch because of his spirituality (Acts
11:22-24).
 H/S gave the disciples joy. The disciples experienced it even in the face of persecution
(Acts 13:50-52).
 Gave preachers boldness to preach. The early church prayed for the filling of the
Holy Spirit, seeking to represent the Lord boldly before the world (Acts 4:29-31). Paul
sought the Spirit’s
direction for his life (Acts 19:21).
 H/S lead Christians in true worship
Through worship, the Christian is able to approach God and glorify Him. Christ
commanded
that our worship should be in Spirit and in truth. This means, Christians are to allow the
Spirit to lead them into true worship.
 The Holy Spirit gives inspiration and illumination to
believers (Mark 12:36; 2 Tim 3: 16; 1 pet 1: 21) The Holy Spirit helps believers to
understand the message that is preached. The Holy Spirit plays an intercessory role in
our worship (Rom 8: 26).
 Sanctification
One of the main functions of the Holy Spirit in the Christian life is sanctification (2Thes
2: 13; 1Cor 6: 11; Romans 15: 16). Sanctification is a process of removing sin from the
Christian. It means to make holy, hallow, to consecrate or dedicate. It is a continuous
process in the life of a Christian. Sanctification is about the spiritual growth of a
Christian.
 Regeneration
The act of becoming new creatures (believer) is known as regeneration. It is the action
or process of conversion or being born again. Regeneration is totally the work of the
Holy Spirit. The H/S is the one who gives new birth which Christ said can only be
achieved through faith (John 3: 5-8). Regeneration points to the picture or symbol of
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childbirth (Jn. 1:13; Acts 16:14; Rom. 9:16; Phil. 2:13). Regeneration is an
instantaneous work of the Holy Spirit, which affects
the whole man. It affects the mind, the will, and the emotions (1 Cor. 2:14, 15; Col.
3:10; Phil. 2:13; 2 Thess. 3:5; Heb. 13:21). Jesus puts it this way, only a regenerated
person can enter the Kingdom of God (Jn. 3:3).
 Impartation of the gifts of the Spirit
The H/S gives believers, divine enablement through the impartation of the gifts of the
Spirit. The work of the apostles in the early church was accompanied with various gifts
to authenticate and give support to their message. The gifts enable them perform
special services and they were also to equip the saints.
Apostle Paul lists the gifts from the H/S as follows; 1. Romans 12:6-8, prophecy,
service, teaching, exhortation, encouragement, giving aid, leadership & acts of mercy.
2. 1Cor. 12:4-11 wisdom, knowledge, faith, healing, working of miracles, prophecy,
distinguishing spirit, speaking in various tongues & interpreting tongues. 3. Eph.4:11
1Pet 4: 11 Ministerial gifts or fivefold ministry gifts; apostles, prophets, evangelists,
teachers & pastors.
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WHAT DOES THE HOLY SPIRIT DO?
A closer look at the third person of the Trinity.
Dawson McAllister
Q. The Bible talks about being led by the Holy Spirit. Can you tell me how the Holy
Spirit works in my life?
A. I'm glad you're interested in the Holy Spirit, because it's impossible to follow God unless
we are led by the Spirit. And the only way to be led by the Spirit is to follow God's command
to be filled by the Spirit (Ephesians 5:18). Interestingly, God contrasts being filled with the
Spirit with being drunk. Somebody who is drunk with wine or alcohol is controlled by and
consumed by alcohol. But somebody who is "drunk in the Spirit" is controlled and consumed
by the Spirit, who helps us live holy lives.
How are we filled with the Spirit? The Holy Spirit entered you when you decided to give
your life to Christ, to become a Christian. But we need to continually ask the Holy Spirit to
lead us, to guide us, to help us do the things God wants us to do. When we're growing as
Christians, we should allow the Spirit to take control over more and more areas of our lives.
The Holy Spirit plays many roles. You can read about some of them in these passages: John
14:15-27, John 16:5-15, Romans 8:1-17, Galatians 5:16-26.
In John 14, for example, Jesus says the Holy Spirit will comfort us when we're hurting. "I
will not leave you as orphans," Jesus says (14:18), promising that the Spirit will bring us
peace (14:27).
Jesus also says the Spirit will help us recall the things we've learned about God (14:26)—
which also means the Spirit will help us when we tell others about our faith.
In John 16, Jesus refers to the Spirit as a "Counselor" who will guide us in our everyday lives.
One way he'll guide us is by convicting us of sin (16:8). And this is really a good thing: God
wants us to get rid of the things that displease him, and the only way to identify those things
is to be convicted by the Spirit. The Spirit works through our conscience to make us aware of
sin in our lives.
Romans 8 tells us the Spirit will help us stop sinning and do the things that please God. A
verse later in that chapter also tells us that the Spirit helps us pray (8:26). We've all gone to
God and said, "Lord, I'm just not sure how to pray or what to say." The Holy Spirit helps us
in those times, and actually intercedes for us, saying the prayers for us.
Now, the Holy Spirit can't do all the work for us. We're still responsible to do our part—
especially to consistently read our Bibles and pray, asking the Spirit to show us the truth and
teach us how to live.
It's important to remember that the Spirit will not prompt us to do anything that goes against
Scripture. People sometimes justify their actions by saying, "My conscience told me … " We
need to make sure we're listening to the voice of the Holy Spirit, not the voice of our own
desires. And we know which is which by checking this voice against the truth of God's Word.
How can you tell if you're being led by the Spirit? By the "fruit" of your life—your attitudes
and actions. Galatians 5:22-23 says, "the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness and self-control." Are these things evident in
your life? Two verses later, it says, "Since we live by the Spirit, let us keep in step with the
Spirit.
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Functions of the Holy Spirit as Taught by Jesus
1. Dwell in us
John 14:17: Even the Spirit of truth; whom the world cannot receive, because it sees Him not,
neither knows Him: but you know Him; for He dwells with you, and shall be in you
Dwelling in is the baptism with the Holy Spirit. See the 3 relationships the Holy Spirit has
with humans
2. Teach us all things
John 14:26: But the Comforter, who is the Holy Spirit, whom the Father will send in My
name, He shall teach you all things
3. Bring remembrance of all things Jesus said
John 14:26: But the Comforter, who is the Holy Ghost, whom the Father will send in My
name, He shall teach you all things, and bring all things to your remembrance, whatsoever
I have said unto you
4. Testifies of Jesus Christ
John 15:26: But when the Comforter is come, whom I will send unto you from the Father,
even the Spirit of truth, who proceeds from the Father, He shall testify of me
5. Convict world of sin, righteousness and judgment
John 16:8: And when he is come, he will reprove the world of sin, and of righteousness, and
of judgment:
John 16:9: Of sin, because they believe not on me
John 16:10: Of righteousness, because I go to my Father, and ye see me no more
John 16:11: Of judgment, because the prince of this world is judged
6. Guide us in all truth
John 16:13: However when He, the Spirit of truth, is come, He will guide you into all truth:
for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak
Truth is Jesus Christ as we have seen in who is the Holy Spirit and said in John 14:6
7. Tell us things to come
… and he will show you things to come (John 16:13)
The Holy Spirit takes what is of Jesus Christ and shows it to us
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John 16:14-15: He shall glorify Me: for He shall take what is mine, and shall show it unto
you. All things that the Father has are mine: therefore said I, that He shall take of mine, and
shall show it unto you.
Some people wonder how we see future – it is because we have the Holy Spirit dwelling in us
who shows us things to come.
8. Glorifies Jesus
John 16:14: He shall glorify me
Holy Spirit speaks.
John 16:13: However when He, the Spirit of truth, is come, He will guide you into all truth:
for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak
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CONCEPT OF THE CHURCH
1. Explain the concept of the church
2. Ecclesiology – teaching of the church
3. Origin and Development of the early church
- Factors that hindered and favoured the growth of the church
4. Discuss the challenges associated with the mission of the church in society
Ecclesiology
- Ecclesiology is the study of the doctrine of the church. Doctrine is the right belief or practice
of a particular group of people. Ecclesiology comes from two Greek words meaning "assembly"
and "word" combining to mean "the study of the church." The word Church is derived from the
Greek word ekklesia meaning the ‘assembly of God’s people’ (Babalola, D. O. 2010). In the
wider usage, the word Ecclesiology refers to a lawful assembly, or a legislative body, especially
in Greco-Roman world. In this study the word ecclesiology is the theological study of Christian
Church.
- The word ecclesiology is used to describe a community with shared beliefs, for example the
beliefs in the Triune God, Salvation, Baptism, healing and so on.
- Ecclesiology is the study of the church, or the assembly of believers who belong to God.
Ecclesiology is crucial to the understanding of God's purpose for believers in the world today
because it provides the Church’s origin, its relationship with Christ, its role in salvation
history, its discipline, leadership and destiny of the Church.
- Ecclesiology is crucial to the understanding of God’s purpose for believers or the in the world
today and at the same time relates to such Christian doctrine like Christology, Eschatology,
Soteriology and so on.
- In its theological sense, ecclesiology deals with the church's origin, its relationship to
Jesus, its role in salvation, its discipline, its destiny, and its leadership. Since different
ecclesiology give shape to very different institutions, the word may also refer to a particular
church or denomination’s character, - hence phrases such as Roman Catholic ecclesiology,
Lutheran ecclesiology.
Why Study Ecclesiology?
1. The study of ecclesiology is important as it gives one a better understanding and perception
of the Church.
2. It exposes one to the basic history of the founding of the Church and her founder Jesus
Christ
3. Ecclesiology is all embracing as it involves other doctrines of the Church which are, the
Trinitarian doctrine, Christology, Eschatology, Soteriology, Sacraments, Jesus’
relationship with the Church, that is, as the body of Christ, Leadership (Governance in the
Church), worship itself. etc.
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4. It enhances one’s understanding of the Church and as well as an understanding of who Jesus
is.
Biblical Images of the Church
- In the N.T the word church is used in a number of ways. There are images or concepts of the
church that are found in the Bible. The church is thus perceived in diverse ways.
1. The Jewish group
- The first biblical image that found in the Bible is the people of God. In Numbers 14:1ff and
Deuteronomy 32:9-10, Israel as a nation is referred to as the people of God. The Jewish group
-- Acts 7:38 (assembly in wilderness at Mt. Sinai)
2. The people of God
Paul also makes reference to the image of the church as the people of God in 2 Corinthians
6:16. The church according to these passages, is a gathering of people that God is pleased with
or an assembly of God’s own people. This means that where the people of God exist, there is
the church of God. In this sense, there is no specific geographical location where one can find
the church. People’s homes, markets, villages, towns, mega cities and many other places where
God’s people gather, there is the church.
- It is possible to argue that the church can exist where there are people of God even without a
church building.
4. The Body of Christ
- Christian communities the world over see the church as the body of Christ. Since believers
have been united with Christ through spiritual baptism, they are sometimes corporately referred
to as the body of Christ (I Cor. 6:15-16, 10:16-17, Rom. l2:4-5; 1 Cor. l2:11,13, l8,27; Col.
l:18; Eph. 5:30). The idea gives the impression that the group of Christians in the world
constitute the physical representation of Christ on earth. Christ is the head & different members
are the body parts.
- Ajewole (2011) views the Body of Christ as ‘the composition of those who are called out of
the world of sin into the fellowship with the Lord Jesus Christ’. Obasanjo (2005) argues that
the Church is ‘the assembly of believers in Christ, which are called out, baptized by the Holy
Spirit into His body, and joined to the Lord and to one another by the Holy Spirit’.
- Body of Christ is also a metaphor which demonstrates the interdependence of members in the
church, despite their differences (Rom. 12:4; 1 Cor. 12:14-17).
- The church is Christ’s own body that He protects and cares for. Anything that will harm the
church will harm Christ because the institution of the church carries the image of His own
body. Passages like I Corinthians 12:27; Colossians 1:27; Galatians 2:20 among others clearly
speak of the church as the body of Christ. The body has several parts. The parts of the body are
individual members of the body where ever they are. The individuals are given divergent gifts
for the purpose of building up the body (Eph. 4).
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5. The Temple of the Holy Spirit
- The hearts of individual believers are the dwelling place of the Holy Spirit, hence the church
as the body of Christ is the dwelling place of the Holy Spirit.
- I Corinthians 6:19 and I Corinthians 3:16-17 all speak of the body of Christ as the temple of
the Holy Spirit.
- The dwelling of the Holy Spirit in the body of Christ sanctifies the body. The Holy Spirit
empowers the congregation of believers.
6. The house of God
- A house consecrated to the worship of God, among Christians; the Lords house. This seems
to be the original meaning of the word. A house consecrated to the worship of God, among
Christians; the Lords house. This seems to be the original meaning of the word. The house in
which early Christians gathered to worship was named from the title.
7. The Universal Invisible Church.
- Col 1:18 uses the term in the most general sense to mean the entire people of God – all the
true believers – the invisible church. The universal invisible church comprises all the
elect/saints.
- All people who believe in Jesus Christ are part of the universal church. It is made up of people
from every tribe, tongue & nation Rev 5:9. It was used to refer to a church comprising both
Jews and Greeks 1Co_10:32.
- According to the Westminster Confession of Faith (WCF) Chapter 25.1. ‘The catholic or
universal Church, which is invisible, consists of the whole number of the elect, that have been,
are, or shall be gathered into one, under Christ the Head thereof; and is the spouse (bride), the
body, the fullness of Him that fills all in all.’
-See Matt16:18; Eph 1:22-23; 5:25, Eph 1:10; 5:22-23, 27, 32; Col 1:18. NB: ‘catholic’ here
means universal, not the Roman Catholic church.
6. The local church
- local church comprise of each local gathering of believers in the name of Jesus 2,3 or more
Mt 18:2, Acts 14:23; I Cor. 1:2.
- Local churches applies to a single Christian household or to little groups of believers who
were accustomed (used) to assemble in private houses for worship and fellowship (Rom_16:5;
1Co_16:19; Col_4:15; Phm_1:2).
- First in a local sense, the term was used to denote the body of Christians in a particular place
or district, as in Jerusalem (Act_5:11; Act_8:1), in Antioch (Act_13:1; Act_15:22), in Caesarea
(Act_18:22).
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- Paul wrote letters to local churches e.g. Rome, Corinth, Ephesus, Thessalonica etc. these
churches had specific needs and challenges as a body Rom 16:1,5. The followers of Christ in
a particular city or province; as the church of Ephesus, or of Antioch. The disciples of Christ
assembled for worship in a particular place, as in a private house Col 4. These local churches
gather together regularly Heb 10:25 for prayer, teaching and fellowship Acts 2:42.
7. The Church is an army involved in spiritual warfare or conflicts which is accomplished by
the sword and power of the Holy Spirit. Eph.6:10-19
8. Bride of Christ Eph 5:25-32, Rev 19:7, 21:2.
- Christ is the husband who purchased the bride (church) by his blood on the cross. In the
eschatological kingdom the church will celebrate the Messianic banquet with Jesus ChristRev
19:9.
- The church was loved by Christ Eph 5:25. Christ is the bridegroom Jn 3:29, 2 Cor 11:2. Christ
cleansed the church Eph 5:26.
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ESCHATOLOGY
IN
THE
GOSPELS
&
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THE
PAULINE
LETTERS
[1
THESSALONIANS AND 1 CORINTHIANS].
Objectives;

Explain the concept of eschatology.

Examine the eschatological concepts or views in the Gospels and Pauline letters.

Develop a logical view of death and life after.

Compare the Christian view of death and here-after with similar concepts in society.

NB background teachings of Jesus concerning Eschatology has been covered under the
topic Kingdom of Heaven.
What is eschatology?
- Eschatology, from the Greek word ‘eschatos’ meaning ‘at last, finally or the end of all
things’. Associated with the following words;
1. 2nd advent, from Latin word advenire meaning ‘to come’ meaning the 2nd coming of
Jesus in glory.
2. Parousia – is a Greek word for 2nd advent, presence or arrival, especially a royal visit.
3. Apocalypse – Latin word ‘apokalupto’ which means to reveal what has been previously
been hidden or ‘unveiling or revealing of future events.
Why Paul Taught on Eschatology?
Paul was responding to the special concerns of the 1st century Christians especially those at
Corinth & Thessalonica:
- confusion as some were saying there is no resurrection of the dead 1 Cor 15:12.
- some were being baptised on behalf of the dead 1 Cor 15:29.
- questions concerning the nature of the resurrected body. How are the dead raised? With what
kind of body do they come? 1 Cor 15:35.
- The Thessalonians, in particular, were concerned about their departed brothers and sisters in
Christ. Paul sought to comfort the distressed church concerning some of their baptised converts
who had recently died (1 Thess 4:13-18). Had the departed Christians forfeited their places in
christ’s eternal kingdom?
- To refute false teachings concerning the resurrection of the dead 2 Thess 2:1-2 Various.
speculations concerning the timing of Christ’s return. Believers had been taught and made to
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understand that the Christ’s 2nd Coming would take place in their lifetime. Premature death had
not been anticipated.
- The Corinthians were arguing over the bodily resurrection (1 Co 15).
Events of the Last Day
1. Jesus will come for the 2nd time (Jn 6:40,44).
2. The dead will be raised, both the righteous and unrighteous (Jn 5:28,29).
3. The righteous living will be bodily changed or transformed (1 Co 15:52).
4. The righteous dead will be reunited with their resurrected bodies (1 Thess 4:14-16).
5. Judgment of the living will occur (Jn 12:48).
6. All the righteous will ascend to heaven (1 Thess 4:16,17).
7. The present earth and heavens will pass away (2 Pt 3:10,11).
8. Satan, his angels and the wicked will be cast into hell (Mt 25:41).
BASIC CONCEPTS OF ESCHATOLOGY
1. Timing of the ‘End Times’
- Pauline doctrine concurs with the teaching of Jesus Christ that the time and the day is
unknown.
- Jesus refused to set any date for his 2nd coming Mk 13:32, ‘But of that day or that hour no
one knows, not even the angels in heaven, nor the Son, but only the Father …’
- Jesus taught on preparedness & watchfulness in the parable of the ten maidens/virgins.
- Paul discourages speculation about the exact time of Christ’s return and urges the
Thessalonians to be alert, prepared and watchful 1 Thess 5:1-11. See Ewbank p103
2. The Messianic Banquet or the Wedding feast
- The future kingdom is viewed as a Messianic Banquet or the marriage feast. In Christian
circles it is interpreted as the wedding of the Lamb Luke 14:15ff.
3. Judgement Seat of Christ
- Both the righteous and evil ones are to appear before the judgement seat of Christ 2 Cor 5:10,
‘For we must all appear before the Judgement seat of Christ, so that each one may receive good
or evil, according to what he has done in the body’.
- Paul wrote that Jesus will, ‘judge the living and the dead, and by his appearing and his
kingdom…’ 2 Tim 4:1. All the hidden things will be made manifest (Mt 10:26; Mk 4:22, (At
17:31; see 10:42).
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3. The Resurrection of the Dead
- In the future there is going to be a bodily resurrection of all saints but in the state of a spiritual
body. The body will be raised because in the grave it has only fallen asleep. Through the eyes
of God, physical death is simply falling asleep. However, it is the body that sleeps until the
resurrection.
- Being questioned by the Sadducees about the resurrection of the dead, Jesus noted that, the
raised saints will be equal to angels and be called sons of God Luke 20:35-36.
- The resurrection will occur in an instant: Paul revealed that in the last day the trumpet will
sound and ‘we shall all be changed - in a moment, in the twinkling of an eye” (1 Co 15:51,52).
It will not be a time when men have time to think and prepare. Paul simply stated, "The dead
in Christ will be raised incorruptible and we shall be changed" (1 Co 15:52).
- Paul notes that the resurrected physical body will never exist again as it existed in this life, 1
Co 15:44. The body is raised, ‘imperishable’, ‘raised in glory’ & ‘raised a spiritual body’. The
saints shall be clothed with what the Scriptures refer to as a “building from God” (2 Co 5:1),
“a glorious body” (Ph 3:21), “a spiritual body” (1 Co 15:44).
- At resurrection the physical natural body will be the same but changed and glorified and
raised as a spiritual body.
- The dead in Christ will rise first then the physically alive will be transformed and clothed
with an incorruptible spiritual body.
- 1 Thess 4:16 ‘… And the dead in Christ will rise first; then we who are alive, who are left
shall be caught up together with them in the clouds…’ See also 1 John 3:2 and Phil 3:21.
Place for the righteous and unrighteous
- Jesus taught that the physically dead yet righteous will resurrect to inherit eternal life John
5:28-29.
- Petrine theology teaches that, the righteous will then dwell in the eternal ‘new heavens and
new
Earth’ (2 Pt 3:13) which will be a habitation for their spiritual body.
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Eternal Death
- Jesus taught that the physically dead yet righteous will resurrect to eternal punishment John
5:28-29.
- Pauline theology teaches that, the unrighteous, will be confined to the destruction of hell (2
Thess 1:7-9).
Rewards in the future
- The righteous are to be rewarded e.g. the beatitudes Mt 5, the labourers in the vineyard, the
wedding garment, the talents and the pounds.
- The resurrected righteous saints will; live forever be with the Lord (1 Thess 4:17), raised to
everlasting life (Jn 5:29), (Mt 25:46), raised to receive glory (Rm 8:18; 1 Co 15:43), raised to
have an incorruptible body (1 Co 15:42), raised to receive immortality (1 Co 15:50-54), raised
to receive a reward (Lk 14:12-14).
Punishment of the unrighteous – Lake of fire
- the unrighteous will be raised to face eternal punishment and hell fire e.g. Mt 7:21-23, woe
oracles Lk 6:24-26, the dragnet, wheat and the weeds.
- see the predictions by John the Baptist, chaff and unquenchable fire.
- the unrighteous will be raised for judgment (Mt 7:23; 24:41; At 10:42; 2 Co 5:10), for certain
punishment (Mt 25:46), to experience God's wrath (Rm 2:5; 1 Thess 1:10) & for certain
destruction (2 Thess 1:9; Ph 3:19).
The Last or Second Coming or of Jesus Christ
- Jesus is coming again on earth. Technically speaking, it is His second coming in a visible
manner, and His final coming for the purpose of judgment. The Hebrew writer said that Jesus
would visibly appear a second time (Heb 9:28).
- Jesus will come back in the clouds, Acts 1:9-11, ‘This Jesus, who was taken up from heaven,
wil come in the same way as you saw him go into heaven.’ See also Rev 1:7, 1 Tim 6:14, 2
Tim 4:1, 8.
-Paul notes that Jesus is coming with a great noise with a shout, with the voice of the archangel
and the sound of a trumpet 1 Thess 4:16, 1 Co 15:52.
- Jesus’ coming in the last day, therefore, will be a final coming in judgment. It will be the
last personal appearance to the inhabitants of the world, but a final coming in judgment of
things that pertain to the world.
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- Jesus appeared in the flesh in the first coming, and He will appear a second time so as to be
seen.
- the day & time of Jesus’ second coming is unknown to mortal man, 2 Peter 3:10, ‘But the
day of the Lord will come like a thief, and then the heavens will pass away with a loud noise,
and the elements will be dissolved …’.
- Jesus is coming with a fearful fire of destruction and judgement of the unrighteous, 2 Thess
1:8,9, ‘… when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire,
inflicting vengeance upon those who do not know God and upon those who do not obey the
gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion
from the presence of the Lord…’ . It is a consuming fire of destruction of the material world (2
Pt 3:10,11).
- Jesus is coming with his angels, ‘Jesus shall be revealed from heaven with His mighty angels’
(2 Thess 1:7). This is a prophetic picture of God coming in judgement.
- Jesus is coming with the departed saints. Jesus will be coming ‘with all His saints’ (1 Th
3:13). Paul wrote, “For since we believe that Jesus died and rose again, even so, God will
bring with Him those who have fallen asleep (1 Thess 4:14). The souls and spirits of those
who have died in Christ will also be with the heavenly host of Jesus’ appearing. It will be a
spectacular event and a scene that every inhabitant of the world shall witness. The departed
saints will be coming to receive their resurrected bodies.
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ESCHATOLOGY OF THE NEW TESTAMENT
Doctrinal and Religious Significance.
The subject of eschatology plays a prominent part in New Testament teaching and religion.
Christianity in its very origin bears an eschatological character. It means the appearance of
the Messiah and the inauguration of His work; and from the Old Testament point of view
these form part of eschatology. It is true in Jewish theology the days of the Messiah were not
always included in the eschatological age proper, but often regarded as introductory to it
(compare Weber, Judische Theol. 2, 371). And in the New Testament also this point of view
is to some extent represented, inasmuch as, owing to the appearance of the Messiah and the
only partial fulfillment of the prophecies for the present, that which the Old Testament
depicted as one synchronous movement is now seen to divide into two stages, namely, the
present Messianic age and the consummate state of the future. Even so, however, the New
Testament draws the Messianic period into much closer connection with the strictly
eschatological process than Judaism. The distinction in Judaism rested on a consciousness of
difference in quality between the two stages, the content of the Messianic age being far less
spiritually and transcendentally conceived than that of the final state.
The New Testament, by spiritualizing the entire Messianic circle of ideas, becomes keenly
alive to its affinity to the content of the highest eternal hope, and consequently tends to
identify the two, to find the age to come anticipated in the present. In some cases this
assumes explicit shape in the belief that great eschatological transactions have already begun
to take place, and that believers have already attained to at least partial enjoyment of
eschatological privileges. Thus the present kingdom in our Lord's teaching is one in essence
with the final kingdom; according to the discourses in John eternal life is in principle realized
here; with Paul there has been a prelude to the last judgment and resurrection in the death and
resurrection of Christ, and the life in the Spirit is the first- fruits of the heavenly state to
come. The strong sense of this may even express itself in the paradoxical form that the
eschatological state has arrived and the one great incision in history has already been made
(Hebrews 2:3,1; 9:11; 10:1; 12:22-24). Still, even where this extreme consciousness is
reached, it nowhere supersedes the other more common representation, according to which
the present state continues to lie this side of the eschatological crisis, and, while directly
leading up to the latter, yet remains to all intents a part of the old age and world-order.
Believers live in the "last days," upon them "the ends of the ages are come," but "the last
day," "the consummation of the age," still lies in the future (Matthew
13:39,40,49; 24:3; 28:20; John 6:39,44,54; 12:48; 1 Corinthians 10:11; 2 Timothy
3:1; Hebrews 1:2; 9:26; James 5:3; 1 Peter 1:5,20; 2 Peter 3:3; 1 John 2:18; Jude 1:18).
The eschatological interest of early believers was no mere fringe to their religious experience,
but the very heart of its inspiration. It expressed and embodied the profound supernaturalism
and soteriological character of the New Testament faith. The coming world was not to be the
product of natural development but of a Divine interposition arresting the process of history.
And the deepest motive of the longing for this world was a conviction of the abnormal
character of the present world, a strong sense of sin and evil. This explains why the New
Testament doctrine of salvation has grown up to a large extent in the closest interaction with
its eschatological teaching. The present experience was interpreted. in the light of the future.
It is necessary to keep this in mind for a proper appreciation of the generally prevailing hope
that the return of the Lord might come in the near future. Apocalyptic calculation had less to
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do with this than the practical experience that the earnest of the supernatural realities of the
life to come was present in the church, and that therefore it seemed unnatural for the full
fruition of these to be long delayed. The subsequent receding of this acute eschatological
state has something to do with the gradual disappearance of the miraculous phenomena of the
apostolic age.
General Structure.
New Testament eschatology attaches itself to the Old Testament and to Jewish belief as
developed on the basis of ancient revelation. It creates on the whole no new system or new
terminology, but incorporates much that was current, yet so as to reveal by selection and
distribution of emphasis the essential newness of its spirit. In Judaism there existed at that
time two distinct types of eschatological outlook. There was the ancient national hope which
revolved around the destiny of Israel. Alongside of it existed a transcendental form of
eschatology with cosmical perspective, which had in view the destiny of the universe and of
the human race. The former of these represents the original form of Old Testament
eschatology, and therefore occupies a legitimate place in the beginnings of the New
Testament development, notably in the revelations accompanying the birth of Christ and in
the earlier (synoptical) preaching of John the Baptist. There entered, however, into it, as held
by the Jews, a considerable element of individual and collective eudaemonism, and it had
become identified with a literalistic interpretation of prophecy, which did not sufficiently take
into account the typical import and poetical character of the latter. The other scheme, while to
some extent the product of subsequent theological development, lies prefigured in certain
later prophecies, especially in Dnl, and, far from being an importation from Babylonian, or
ultimately Persian, sources, as some at present maintain, represents in reality the true
development of the inner principles of Old Testament prophetic revelation. To it the structure
of New Testament eschatology closely conforms itself.
In doing this, however, it discards the impure motives and elements by which even this
relatively higher type of Jewish eschatology was contaminated. In certain of the apocalyptic
writings a compromise is attempted between these two schemes after this manner, that the
carrying out of the one is merely to follow that of the other, the national hope first receiving
its fulfillment in a provisional Messianic kingdom of limited duration (400 or 1,000 years), to
be superseded at the end by the eternal state. The New Testament does not follow the Jewish
theology along this path. Even though it regards the present work of Christ as preliminary to
the consummate order of things, it does not separate the two in essence or quality, it does not
exclude the Messiah from a supreme place in the coming world, and does not expect a
temporal Messianic kingdom in the future as distinguished from Christ's present spiritual
reign, and as preceding the state of eternity.
In fact the figure of the Messiah becomes central in the entire eschatological process, far
more so than is the case in Judaism. All the stages in this process, the resurrection, the
judgment, the life eternal, even the intermediate state, receive the impress of the absolute
significance which Christian faith ascribes to Jesus as the Christ. Through this Christocentric
character New Testament eschatology acquires also far greater unity and simplicity than can
be predicated of the Jewish schemes. Everything is practically reduced to the great ideas of
the resurrection and the judgment as consequent upon the Parousia of Christ. Much
apocalyptic embroidery to which no spiritual significance attached is eliminated. While the
overheated fantasy tends to multiply and elaborate, the religious interest tends toward
concentration and simplification.
Course of Development.
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In New Testament eschatological teaching a general development in a well-defined direction
is traceable. The starting-point is the historico-dramatic conception of the two successive
ages. These two ages are distinguished as houtoshoaion, ho nun aion, hoenesiosaion, "this
age," "the present age" (Matthew 12:32; 13:22; Luke 16:8; Romans 12:2; 1 Corinthians
1:20; 2:6,8; 3:18; 2 Corinthians 4:4; Galatians 1:4; Ephesians 1:21; 2:2; 6:12; 1 Timothy
6:17; 2 Timothy 4:10; Titus 2:12), and hoaionekeinos, hoaionmellon, hoaionerchomenos,
"that age," "the future age" (Matthew 12:32; Luke 18:30; 20:35; Ephesians 2:7; Hebrews
6:5). In Jewish literature before the New Testament, no instances of the developed antithesis
between these two ages seem to be found, but from the way in which it occurs in the teaching
of Jesus and Paul it appears to have been current at that time. (The oldest undisputed
occurrence is a saying of Johanan ben Zaqqay, about 80 AD.) The contrast between these two
ages is (especially with Paul) that between the evil and transitory, and the perfect and
abiding. Thus, to each age belongs its own characteristic order of things, and so the
distinction passes over into that of two "worlds" in the sense of two systems (in Hebrew and
Aramaic the same word `olam, `olam, does service for both, in Greek aion usually renders the
meaning "age," occasionally "world" (Hebrews 1:2; 11:3), kosmos meaning "world"; the
latter, however, is never used of the future world). Compare Dalman, Die Worte Jesu, I, 13246. Broadly speaking, the development of New Testament eschatology consists in this, that
the two ages are increasingly recognized as answering to two spheres of being which coexist
from of old, so that the coming of the new age assumes the character of a revelation and
extension of the supernal order of things, rather than that of its first entrance into existence.
Inasmuch as the coming world stood for the perfect and eternal, and in the realm of heaven
such a perfect, eternal order of things already existed, the reflection inevitably arose that
these two were in some sense identical. But the new significance which the antithesis
assumes does not supersede the older historicodramatic form. The higher world so interposes
in the course of the lower as to bring the conflict to a crisis.
The passing over of the one contrast into the other, therefore, does not mark, as has
frequently been asserted, a recession of the eschatological wave, as if the interest had been
shifted from the future to the present life. Especially in the Fourth Gospel this "deeschatologizing" process has been found, but without real warrant. The apparent basis for
such a conclusion is that the realities of the future life are so vividly and intensely felt to be
existent in heaven and from there operative in the believer's life, that the distinction between
what is now and what will be hereafter enjoyed becomes less sharp. Instead of the
supersedure of the eschatological, this means the very opposite, namely, its most real
anticipation. It should further be observed that the development in question is intimately
connected and keeps equal pace with the disclosure of the preexistence of Christ, because this
fact and the descent of Christ from heaven furnished the clearest witness to the reality of the
heavenly order of things. Hence, it is especially observable, not in the earlier epistles of Paul,
where the structure of eschatological thought is still in the main historico-dramatic, but in the
epistles of the first captivity (Ephesians 1:3,10-22; 2:6; 3:9,10; 4:9,10; 6:12; Philippians 2:511; 3:20; Colossians 1:15,17; 3:2; further, in Hebrews
1:2,3; 2:5; 3:4; 6:5,11; 7:13,16; 9:14; 11:10,16; 12:22,23). The Fourth Gospel marks the
culmination of this line of teaching, and it is unnecessary to point out how here the contrast
between heaven and earth in its christological consequences determines the entire structure of
thought. But here it also appears how the last outcome of the New Testament progress of
doctrine had been anticipated in the highest teaching of our Lord. This can be accounted for
by the inherent fitness that the supreme disclosures which touch the personal life of the
Saviour should come not through any third person, but from His own lips.
General and Individual Eschatology.
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In the Old Testament the destiny of the nation of Israel to such an extent overshadows that of
the individual, that only the first rudiments of an individual eschatology are found. The
individualism of the later prophets, especially Jeremiah and Ezekiel, bore fruit in the thought
of the intermediate period. In the apocalyptic writings considerable concern is shown for the
ultimate destiny of the individual. But not until the New Testament thoroughly spiritualized
the conceptions of the last things could these two aspects be perfectly harmonized. Through
the centering of the eschatological hope in the Messiah, and the suspending of the individual's
share in it on his personal relation to the Messiah, an individual significance is necessarily
imparted to the great final crisis. This also tends to give greater prominence to the
intermediate state. Here, also, apocalyptic thought had pointed the way.
None the less the Old Testament point of view continues to assert itself in that even in the
New Testament the main interest still attaches to the collective, historical development of
events. Many questions in regard to the intermediate period are passed by in silence. The Old
Testament prophetic foreshortening of the perspective, immediately connecting each present
crisis with the ultimate goal, is reproduced in New Testament eschatology on an individual
scale in so far as the believer's life here is linked, not so much with his state after death, but
rather with the consummate state after the final judgment. The present life in the body and the
future life in the body are the two outstanding illumined heights between which the
disembodied state remains largely in the shadow. But the same foreshortening of the
perspective is also carried over from the Old Testament into the New Testament delineation
of general eschatology. The New Testament method of depicting the future is not
chronological. Things lying widely apart to our chronologically informed experience are by it
drawn closely together. This law is adhered to doubtless not from mere limitation of
subjective human knowledge, but by reason of adjustment to the general method of prophetic
revelation in Old Testament and New Testament alike.
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Over-realised eschatology in 1 Corinthians
Theology
Question
How much evidence is there in 1 Corinthians that a distorted eschatology lies behind the
errors and excesses of the Corinthian church? What do we learn from 1 Corinthians
concerning Paul’s own eschatological perspective?
Essay
The Apostle Paul uses eschatological language throughout his first epistle to the Corinthians,
starting in his opening prayer (1:7-9) and eventually climaxing in his sustained defence of a
bodily resurrection (15:1-58). He frequently stresses future events as a basis for present
action (4:5; 6:2, 9; 7:29-31; 11:26, 32; 15:58). In fact, this very stress on future events (as
future events) has led numerous scholars to posit the presence of an eschatological distortion
in the Corinthian church, which Paul attempts to correct in this epistle. The most common
such reconstruction is that of an ‘over-realised’ eschatology, in which the Corinthians saw
themselves as already living in the eschatological kingdom. This view boasts support from
impressive array of scholars, including Barrett, Thiselton, Mearns, Fee and
Witherington.3 Recent years, however, have seen the rise of a new theory, offered by scholars
such as Hays (1997), Horsley (1997), and Wright (2003).4 This reconstruction suggests that
the Corinthian problem was not one of too much eschatology, but rather too little. In spite of
Wright’s confident assertion that ‘[m]any scholars have come round’ and that the earlier
reading is ‘increasingly abandoned’, this latter is still by far the minority reading.5 The works
of Thiselton and Hays may be considered representative of these two viewpoints, and will
usefully serve as touchstones for the following comparison.
In his landmark article, Thiselton lays out the evidence for an over-realised eschatology in
Corinth by showing that it provides a ‘single common factor which helps to explain an
otherwise diverse array of apparently independent problems at Corinth’.6 Thus, he detects in
chapters 1-4 a Corinthian party challenging the need for spiritual leadership now that all
believers have the Spirit;7 an anti-nomian party in chapters 5-10;8 the Lord’s Supper
interpreted as an eschatological banquet in chapter 11;9 eschatologically driven pneumatic
enthusiasts in chapters 12-14;10 and a denial of a future bodily resurrection in chapter
15.11 Repeatedly, on Thiselton’s reading, Paul urges the Corinthians to remember that
significant aspects of the eschatological kingdom remain yet future. Christ will return (1:7-9;
11:26; 15:23) and it is in his wake that resurrection (15:23), judgement and reward (3:10-15;
4:5; 6:2, 9; 9:24-27; 11:32), perfect knowledge and wisdom (4:8-13; 8:2; 13:2) will follow.
Hays offers a number of criticisms of Thiselton’s reconstruction.12 He accuses Thiselton of
basing his hypothesis on ‘an improbable construction about Gnosticism in
Corinth’,13although Thiselton explicitly denies this in a later work.14 Hays’ primary criticism,
however, is that Thiselton’s case rests on only two substantive texts (4:8 and 15:12).15The
rest, he says, is merely repeatedly showing that Paul appeals to future eschatology in order to
correct the Corinthians’ behaviour, but this does not prove a realised eschatology. Hays’
criticism is undermined by his imprecise characterisation of Thiselton’s position,16 yet he is
correct in his analysis of Thiselton’s exegetical support. 1 Corinthians 4:8 and 15:12 are the
key texts upon which Thiselton’s case hangs.
Over against this position, Hays offers two theses: (a) Paul was trying to teach the
Corinthians to think eschatologically; and (b) Paul wanted the Corinthians to reshape their
identity in the light of Israel’s Scripture.17 Of these the first is directly relevant to the present
discussion, for it implies that the Corinthians did not have any concept of an eschaton to start
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with, whereas a realised or over-realised eschatology necessarily presupposes such an
eschatological framework.18 Instead, Hays posits that the Corinthians drew upon noneschatological Greco-Roman culture, and specifically popular Cynic and Stoic thought.19 In
support of this he reads πάντα ἔξεστιν (10:23) as a Corinthian slogan reflecting the belief that
the σοφός is free to do whatever he wishes for he possesses knowledge to choose.20 On Hays’
reading, then, the source of freedom is wisdom and knowledge. But it may be argued in
response that wisdom and knowledge were themselves considered eschatological gifts (cf.
12:8; 13:12b). Paul says that, when they were called, not many amongst the Corinthians were
σοφοὶ κατὰσάρκα (1:26), and the implication is that if they are now wise they are σοφοὶ κατὰ
πνεῦμα. Hays has not disproved eschatological thinking in Corinth but may rather have
identified a means by which it may have been expressed in the language of the contemporary
culture.
Both sides claim 4:8 as positive evidence for their respective positions, and so this is the
obvious place to begin comparing them. 1 Corinthians 4:8-13 represents biting irony on the
part of the Apostle, made apparent by the emphatic ἤδη at the start of the first two
statements.21 The difficulty lies in discerning Paul’s purpose in using such irony. Lincoln is
here representative of the over-realised eschatology reading, arguing that the Corinthians
believed themselves to be living – indeed, ruling (4:8) – in the eschatological kingdom, and
thus the beneficiaries of the Spirit and attendant charismatic gifts.22 Hays concedes that they
were ‘suffering from an excess of pride and self-satisfaction’ but responds that ‘there are
other ways to arrive at such a state besides having an accelerated apocalyptic timetable.’23 In
support of this, he points out that claims to be rich and to reign were made by both Cynic and
Stoic philosophers.24Witherington goes further, citing numerous specific
instances.25 Importantly, however, he does not find this insight incompatible with the overrealised eschatology reading.26In fact, in noting the presence of an imperial eschatology in
Corinth he may well have suggested the idea linking the two.27
Fee points out that the three verbs chosen – κεκορεσμένοι, ἐπλουτήσατε and ἐβασιλεύσατε –
directly attack both the Corinthians’ pride in general and specifically their view of
spirituality.28 The aorist tenses of the latter two suggest eschatological fulfilment.29 They
believed that all gifts had been given and were enthusiastically exercising them to the
exclusion of all else. This led to significant errors and excesses, such as arrogance (4:18),
flirting with idolatry (8:9-13; 10:14-17), a ‘magical’ view of the sacraments (10:1-6; 11:2830; 15:29)30 and an exalted view of the χαριματα that precluded a need for others (12:21).
They believed that by the Spirit, and especially the gift of tongues, they already spoke the
language of the angels, the language of heaven (13:1).31 This last is particularly important,
since it highlights a significant weakness in Hays’ reconstruction: it is unable to account for
the evident pneumatic enthusiasm in Corinth. If the source of the Corinthian excesses and
errors lies in their Stoic knowledge and wisdom, how did they understand the presence of the
Spirit and the charismatic gifts? It is difficult to conceive of a Christian pneumatology not
derived from eschatology; 1:7 suggests that Paul made an explicit connection between the
two,32 whilst 13:1 may suggest the Corinthians did also. Thus Thiselton’s conjectured overrealised eschatology is to be preferred as it brings coherence to more of the overall epistle
than does Hays’.
Paul attempts to correct both the ‘already’ and the ‘not yet’ of the Corinthian position. He
does this by emphasising the contrast with the acknowledged leaders of the church, the
apostles, for whom suffering was a present and continuing reality (4:9-13).33 He also reminds
them later on that they are in a race not yet completed (9:24f.) and that they do not yet know
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as they ought (8:2; 13:8-10). On the subject of spiritual gifts and spirituality, he explains that
they are not of the same order as those that characterise the eschatological kingdom, though
they may herald it; they will not be needed in the age to come.34 The only thing with abiding
significance is love (13:8). As Thiselton writes, ‘Paul’s futurist perspective… is not only to
qualify an over-realized eschatology at Corinth; it also represents an anti-enthusiastic
stance’.35
According to Paul, Christians live at the intersection of two ages: the proof that the new has
come is the availability of eschatological gifts (1:7; 4:7);36 the proof that the old is not yet
gone is the continuing presence of affliction and death (4:9-13).37 The Corinthians evidently
think of themselves as having commenced life and reign in a kingdom (whether
eschatological or otherwise) as evidenced by the repeated ingressive aorist ἐβασιλεύσατε
(4:8, twice).38 Paul instead points to a kingdom inaugurated but not yet
consummated.39 Similarly, the Apostle’s response in 15:54-57 suggests that the Corinthians
made much of the ‘victorious’ life, so that Paul had to point to a victory still future.40 The
kingdom is inaugurated by the life, death and resurrection of Jesus, but will only be
consummated when the full and final victory is won and every enemy is placed under his feet
(15:25).41 And the last such enemy is death (15:26).
Death, or rather life after death, is the subject of another Corinthian eschatological distortion.
That this is proved by 15:12 – ‘some of you say that there is no resurrection of the dead’ – is
not seriously contested by scholars. This is as far as the consensus goes, however, with the
exact nature of the distortion hotly debated. Reconstructions are legion, but most
commentators posit one or more of the following as Corinthian beliefs: (a) there is no life
after death; (b) the resurrection has already occurred; (c) their Hellenistic dualism precluded
belief in a bodily resurrection.42 To the first, Barrett objects that they could not have been
considered Christians – ἐνὑμῖν (15:12) – and hold such a belief. Mearns raises the possibility
that this is Paul’s (possibly deliberate) misunderstanding of the Corinthian position, but his
case is unpersuasive.43 Of the second there are many variant readings. Schweitzer argued that
the Corinthians believed the Jewish notion that only those alive at the Parousia would enter
the kingdom, and the corollary that those alive at the coming of the Messiah (a past event in
their eyes) would enter the kingdom; thus, since they were alive at his appearing they must
now have gone through the resurrection event (baptismal regeneration) and be living in the
Messianic kingdom.44 Davies argues against this, pointing out that there were unlikely to be
such ultra-conservative Jews in Corinth, and that there are other far more plausible
explanations.45 Instead, Davies endorses Héring’s view that there was no need for
resurrection, as they were already experiencing the blessings of the kingdom.46 Mearns
develops this further, suggesting that they believed the mechanism by which they were
transferred into the kingdom was through baptism, and thus the Corinthians interpreted
resurrection as a metaphor for baptism,47 whilst both Fee and Lincoln suggest that the
Corinthians’ magical view of baptism and eucharist was such as for them to preclude the
possibility of death altogether.48 Thiselton argues strongly against all of these, on the grounds
that they could hardly have misconstrued Paul so thoroughly after he lived with them for 18
months.49
The third main view, that the Corinthians were possessed of a Hellenistic dualism that held a
low view of the body, is the majority view.50 Such a preconception would cause a natural
resistance to the new (to them) idea of a bodily resurrection.51 As Davies puts it, ‘it was
escape from the body, not any future reunion with it in resurrection, that seemed desirable to
the Hellenistic world owing to its particular anthropology’.52 The main textual evidence for
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this is that the apostle devotes substantial energy in 15:35-49 towards answering the
questions: πῶςἐγείρονται οἱνεκροί; and ποίῳδὲσώματι ἔρχονται; (15:35). Wright is
persuasive in his argument that these are distinct, though related, questions.53 On his reading,
the first question pertains to the mechanism by which resurrection is accomplished (the
Spirit) and the second relates to the nature of the post-resurrection existence.54 The most
attractive aspect of Wright’s hypothesis is the neatness of Paul’s use of σῶμα πνευματικόν as
an answer to both questions. Ultimately, however, the syntax of 15:35 mandates against this
as it would require δέ to function in a correlative manner without a corresponding μέν (or
οὐ).55 Thus the more natural reading is to take the second question as a specification of the
first, with δέ functioning in a more mundane connective manner.56 Thus Robertson and
Plummer capture the sense of the first question in their paraphrase, ‘Can we conceive of such
a thing? We cannot be expected believe what is impossible and inconceivable’.57 In either
case, judging by Paul’s response the emphasis seems to be on the second question: ‘With
what kind of body do they [the dead who are raised] come?’ (15:35, NRSV). The nature of
the anticipated objection is suggestive that Paul believed the Corinthians would not accept a
future bodily resurrection.
In addition to denying the resurrection, the Corinthian disparagement of the body apparently
led to errors and excesses in two other directions. Firstly, a party of libertines reasoned that if
the body was doomed to eventual destruction anyway then what was done with, through and
to it was of no importance. Their slogan was πάντα μοιἔξεστιν (6:12; cf. 10:23). The results
of this logic may be seen in the case of the incestuous man (5:1) and subsequent pride on the
part of the church that such a thing should occur in their midst (5:2, 6). Similarly the sexual
promiscuity on display in 6:12-20 may be attributed to this radical devaluing of that which is
physical. The body was free to indulge fleshly appetites so long as the spirit was also free to
meet spiritual appetites (6:13). To these people Paul offers the instruction δοξάσατε
δὴτὸνθεὸνἐντῷσώματι ὑμῶν (6:20). Secondly, however, a party of ascetics applied their
understanding of physical existence in a different direction. They reasoned that any
indulgence of the σῶμα would be at the expense of the πνεῦμα.58 Thus they argued that
believers should abstain from sexuality altogether, reflected in their slogan καλὸνἀνθρώπῳ
γυναικὸς μὴ ἅπτεσθαι (7:1b).59 Paul is more circumspect in his response to this group,
acknowledging that abstinence is indeed appropriate if it aids in serving the Lord (7:32-35); if
it does not, however, there is nothing wrong with sexuality providing it is in the context of
marriage (7:36). Thus, whilst Paul agrees to some extent with the ascetic party line, he does
not agree with the reasoning that led them to it.60
That Paul himself conceived of a bodily resurrection is quite clear. Resurrection is mentioned
first in 6:14, in support of the argument that culminates in the imperative, ‘glorify God in
your body’ (6:20, NRSV). Robertson & Plummer note that the inclusion of ἐκνεκρῶν in
15:12 suggests a bodily resurrection, for Christ could not be conceived of as among the
spiritually dead.61 The strongest evidence, however, is Paul’s response to the anticipated
Corinthian objection (15:35). Paul offers two analogies that reveal the shape of his thought:
(a) the planting of a seed (15:36-38); and (b) different kinds of bodies (15:39-41). The first
emphasises both continuity and transformation.62 That which is sown goes from one
existence to another by passing through death (36), at which time it is transformed from one
body to another, according to the will of God (38). The second analogy stresses the
adaptation of each body to its sphere of existence (39-41), with the implication that there will
be an appropriate body for resurrection life. The σῶμα πνευματικόν is both continuous with
and utterly distinct from σῶμα ψυχικόν. Thus Paul, whilst affirming a bodily existence in the
age to come, distinguishes his position from a ‘crass Jewish conception of a “fleshly”
resurrection’.
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Neither σῶμα nor ψυχικόν hold negative connotations in this context, except possibly that of
perishability (15:42b).63 As Vos points out, the absence of the σαρκικός / σαρκινός word
group in this passage is strong proof that the contrast here is between the creation body and
the resurrection body, for these are Paul’s stock terms for describing the body invaded by sin
(e.g. Rom 7:14; 1 Cor 3:1, 3; 2 Cor 10:4).64 The Apostle is neither disparaging the ψυχικός
nor exalting the πνευματικός but rather contrasting between the bodies belonging to the preeschatological and the eschatological ages respectively.65
In 15:45-49, Paul appeals to the analogy of Adam and Christ, further reinforcing the
eschatological flavour of his argument. Lincoln points out the progression in his
comparisons: first, types of bodies (15:35-41); next, representatives of those types (15:4246); finally Adam and Christ are reconsidered as representatives of two world orders, γῆ and
οὐρανός (15:47-49).66 Once again, the trajectory of Paul’s thought is an eschatological one.
What, then, may be said in conclusion? Thiselton’s case for an over-realised eschatology in
Corinth is persuasive. The key exegetical evidence for the position is found in 4:8-13,
wherein Paul satirises their arrogance and wilful blindness to the affliction that surrounds
them, not least his own. The real strength of Thiselton’s argument is that it provides sufficient
cause for the Corinthians’ pneumatic enthusiasm, something that Hays’ reading cannot. Even
if one allows Hays’ position, however, this merely transforms the Corinthians’ eschatological
distortion from too much eschatology to too little; rather than an over-realised eschatology
they had an undeveloped eschatology. Either way, Paul’s consistent methodology is to
repeatedly emphasise the remaining imperfections of the present age, and the blessings that
await in the age to come. In particular, he lays great stress on a future somatic existence. In so
doing, he comes into conflict with the second main stream of Corinthian eschatological
distortion, a Hellenistic dualism that values the ‘spiritual’ (πνευματικός) to the exclusion of
the ‘unspiritual’ (ψυχικός) and thus denies a future bodily resurrection (15:12). Between
them, these two eschatological distortions may be seen to be causal in many, if not all, of the
excesses and errors observed and addressed by the Apostle Paul in 1 Corinthians
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----------------------JESUS LIFE----------------BAPTISM
Rite of Water Baptism
 Water baptism is an important Christian sacrament to be observed by every believer.
 The English word “baptize.” is a transliteration of the Greek word ‘baptizo’ to express the
action of immersion, dipping, submerging or plunging. Textual meaning refers to baptism
as burial Col 2:12. According to Romans 6:3-5 Paul says that as Jesus was buried in the
tomb, so we are buried by baptism in a tomb of water. As Jesus was resurrected from the
tomb, so we are resurrected from the waters of baptism. In order to be in the likeness of
Jesus’ death, we must be buried in water.
 Baptism is divided into 3 phases: 1. Jewish ritual purification of the proselytes, 2. Baptism
ministry of John the Baptism in preparation for the coming of Jesus 3. Baptism in the church
age.
 NB The Christian way of baptism according to scripture involves immersion in water as
opposed to sprinkling of water.
 It is important that in Christianity repentance & forgiveness of sins precedes water baptism.
A person believes in Jesus Christ and is immediately baptised Acts 2:41, 16:14-15, 8:3536. Special conditions for baptism to be administered include, repentance and availability
of much water for example John’ baptism ministry, baptism of Jesus, Philip & the Ethiopian
eunuch, quote Jn 3:23, Mt 3:16, Acts 8:38-39.
Significance of Baptism
1. Baptism signified a ‘cleansed nature’ among the Jewish converts that is the proselytes.
2. John the Baptist used baptism to prepare the way of the Lord, requiring everyone,
not just gentiles, to be baptised because everyone needs repentance. However, it was a
bit different from the Christian baptism in the early church Acts 18:24-26, 19:1-7
3. Baptism done for the remission of sins was the initial form of baptism introduced by
John the Baptist Jn 1:19-28, Mt 3, Lk 3:3, Acts 2:38.
4. Jesus himself outlined the reason for his baptism even though he was a sinless man, that
is ‘to fulfil all righteousness’ Mt 3:13-16.
5. Baptism in water is obedience to the gospel commandment. Jesus commanded it to
be done by converts in all nations until the very end of the age. Christian baptism is one
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of the ordinances that Jesus instituted for the church. Just before his ascension, Jesus
said, Quote Matthew 28: 19-20. The commandment specifies that Christians are
mandated to ‘teach, make disciples & baptize.
6. Christian baptism has a deeper significance. It is through Christian baptism that a
person is admitted into the body of Christ, which is the church. Baptism is done in
the name of the Father, the Son and the Holy Spirit.
7. When the Christians are saved, they are ‘baptised’ by the Spirit into the body of Christ,
which is the church whether one is a Jew or a Gentile, slave or free. Quote 1 Corinth
12:13. Baptism has a unitary effect.
8. Christian baptism is the means by which a person makes a public profession of faith
and discipleship.
9. Christian baptism illustrates, in dramatic style, the death, burial & resurrection of
Christ. It illustrates one’s death to sin & new life in Christ. In baptism one is raised to
a brand new life Colossians 2:12.
10. Being submerged in water represents death to sin, & emerging from the water
represents the cleansed, holy life that follows salvation Quote Romans 6:4. Thus
baptism is an outward testimony of the inward change in a believer’s life.
Research Work
1. Significance of baptism in the contemporary churches in Zimbabwe.
2. Compare the different ways of baptism used by contemporary churches in Zimbabwe
with those used in the early church.
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THE PASSION NARRATIVES OF JESUS
Passion – the suffering of Christ during from the early part of his ministry up his last days associated terms; death, martyrdom, suffering and persecution. Understood in the context of
the Old Testament i.e. the ‘Suffering Servant’ of Isaiah [Isaiah 53]. The suffering and death
of Jesus as both a human and a divine cause.
Background
– the passion of Christ was foreshadowed earlier in his ministry. This is illustrated through the
massacre of baby boys by Herod the Great Mt 2:1-18. Of special note are the temptations of
Jesus in the wilderness Lk 4:13 ‘And when the devil had ended every temptation, he departed
from him until an opportune time’.
- evangelist Mark presents that the plot against Jesus’ life occurred earlier during the Galilean
ministry when the two enemy groups, the Pharisees and the Herodians following the
controversy of the healing of a man with a withered hand Mk 3:6.
- Jesus was rejected earlier at Nazareth by his own kin who took offence at him and attempted
to kill him Lk 4: 23, 25, 28-30.
- According to G.T Manley, Jesus spoke of his passion & the cross in veiled language Mt 16:21
[e.g. of Jonah], Mk 2:20, Jn 3:14 [Moses and the serpent in the wilderness], Jn 6 [teaching
about eating his flesh & drinking his blood].
The Passion Predictions
- Passion predictions refer to the prophetic utterances of Jesus when he was foretelling his
actual suffering, arrest, trial and death to be accomplished in Jerusalem. This marks a dramatic
turning point towards the end of the Galilean ministry when Jesus began to speak ‘plainly’ and
‘openly’ about His cross Mt 16:21, Mk 8:32.
- Predictions on the impending suffering of Jesus were confined to the disciples of Jesus only.
The 1st one given after Peter’s great confession at Caesarea Philippi Mk 8:30, the 2nd soon after
the transfiguration experience Mk 9:9, the 3rd at a secret meeting in Galilee Mk 9:30-32 & the
last one on the way to Jerusalem Mk 10:33-34. The main emphasis was on arrest, rejection,
suffering, treatment with contempt, betrayal and death.
Request by the Sons of Zebedee [Mk 10:35-45, Mt 20:20-28]
- The remarks made by Jesus in response to the request by James and John hints on his passion.
- The ‘cup’ was a common Jewish metaphor for joy or divine wrath against sin. Jesus was to
bear the wrath of God’s judgement against sin in place of sinners. Campbell states that the cup
is symbolic of suffering, as in Isaiah 51:17,22 and ‘baptism’ is symbolic of His death Romans
6:3-4.
- the death of Jesus was meant to be a ‘ransom price’ i.e. is a sacrifice for the sins of many.
Campbell notes that the passion and death of Jesus was fulfilling the role of the Suffering
Servant of Messiah Isaiah 53:11-12.
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EVENTS IN JERUSALEM – THE PASSION WEEK
Conflicts with the Jewish Officials
1. Cleansing of the temple Mk 11:12-19 – v18-19, the Pharisees and the scribes began to
devise ways on how to destroy him.
2. Confrontation with the Priests and Elders [The question about Jesus’ authority] Mk
11:20-33, Jesus answered through the parable of the wicked tenants Mk 12:1-10, the son killed
in the parable symbolises Jesus himself. Jewish officials tried to arrest Jesus but feared the
crowd.
3. Confrontation with Pharisees and Herodians Mk 12;13-17. The Pharisees and the
Herodians sought to entrap Jesus through the question concerning payment of imperial taxes
to Caesar.
Passion and Death of Jesus Mt 26:6 – 28:20
The pace is now rapid
At the Passover Feast at Jerusalem Jesus experienced a mysterious soul conflict which was in
anticipation of the more severe or intense soul-conflict in Gethsemane (John 12:21-33). G.T
Manley states that, Jesus spoke of his death as the sowing of a seed which would bear ‘much
fruit’
The Anointing at Bethany Mt 26:6-13
Judas Betrayal Agreement Mt 26:14-16
Last Supper Mt 26:17-30 [26-30]
Prediction of Abandonment & denial 26:31-35
Gethsemane 26:36-46
The Arrest 26:36-46
The Trial of Jesus 26:57-68
Soldiers Treatment of Jesus 27:27-31
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DID JESUS REALLY RISE FROM THE DEAD?
Your question: Did Jesus really rise from the dead?
Yes, he did. It is the core of our faith. Jesus was crucified and his dead body was buried on a
Friday. Two days later, on Easter Sunday (probably April 7, AD30) a group of women went
to his tomb. Angels appeared to them, and said: “Why do you seek the living among the dead?
He is not here, but has risen” (Luke 24:5-6). In the days and weeks after that, the risen Jesus
appeared numerous times to the women, to his disciples, to his brother James, and once even
to five hundred people at one time (Luke 24 and 1 Corinthians 15). After 40 days he ascended
to heaven (Acts 1:4-14)
How do we know this is history and not a myth? There are several strong reasons for that.
1. The empty tomb
Within two months of the crucifixion the disciples proclaimed in Jerusalem that Jesus had
risen from the dead. Nobody could say ‘you are talking nonsense, here is his grave’, because
the tomb was empty.
2. The faith of the disciples
When Jesus died, they were a sorry bunch without hope. Just weeks later, the disciples were
so strongly convinced that Jesus rose from the dead, that they went all over the world to
proclaim it. They paid for their conviction with their lives. Probably 11 of the 12 apostles
died as a martyr. They had seen and talked to the risen Jesus.
3. The testimony of the women
All the gospels, Matthew, Mark, Luke, and John mention women as the first ones to see the
risen Jesus. This would never happen in a made-up story, as the testimony of women was not
considered trustworthy in the ancient world. But this is the way it happened, so this is the
way the Bible reports it.
4. The conversion of James
The gospels say that Jesus’ brothers did not believe in him (John 7:5). The risen Jesus
appeared to his brother James (1 Corinthians 15:7). James came to faith in Jesus, and became
a leader of the church (Acts 15; Galatians 1:19). A skeptic turned into a believer. The reason
was: he saw that Jesus, who had been dead, was alive again.
5. Ancient testimony
Paul gives us a creed (=official statement of shared beliefs) of the early church in 1
Corinthians 15:3-5 about the resurrection of Jesus: For I delivered to you as of first
importance what I also received: that Christ died for our sins in accordance with the
Scriptures, that he was buried, that he was raised on the third day in accordance with the
Scriptures, and that he appeared to Cephas, then to the twelve.” He wrote this 24 years after
the resurrection. But he says he ‘received’ that, so heard it from others. He must have
received this before he started preaching, which was about 5 years after the resurrection. By
then it was already a creed, so the creed must have originated within one to three years after
the resurrection! The resurrection is not a story made up years after the life of Jesus, but was
the core of faith immediately after his lifetime.
6. Modern testimony
All over the world, people tell that Jesus has changed their lives after they believed in him.
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Because Jesus is resurrected from the dead, he is alive today. He can work in your life as
well. Let him be Lord of your life, and you are on the road to eternal happiness.
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Alternate Critical Theories to the Resurrection
By: Dr. John Weldon
By: Dr. John Ankerberg / Dr. John Weldon; ©2004
Ever since the time of Jesus critics have been attempting to explain the empty tomb on
natural grounds. But not one of these theories have ever met with general acceptance
among critics, nor do they deal adequately with the historical records of the events
surrounding the Resurrection.
Alternate Critical Theories to the Resurrection
Ever since the time of Jesus (Mt. 28:11-15), critics have been attempting to explain the empty
tomb on natural grounds. They assume that Jesus’ body remained dead. In 2,000 years of
history many different theories have been proposed. But “not one of these theories has ever
met with general acceptance, even among radical critics and rationalists.”[1] The following list
is representative of these theories.[2]
How credible are they?
The Swoon Theory
This theory claims that Jesus never died on the cross but merely “swooned.” After his crucifixion (which incidentally included a spear thrust into the heart) Jesus was taken down from
the cross, wrapped in seventy-five pounds of linen and spices, and placed in a tomb. Yet
somehow he revived. After three days without food or water, Jesus unwrapped himself (even
though his arms had been wrapped against his body and the spice-soaked linens were probably
somewhat dried and hardened by this point), moved the one-to-two-ton stone from the grave
entrance and walked some distance on mutilated feet to find his disciples so that he could
falsely proclaim himself to be the resurrected Messiah and conqueror of death. And, the
disciples believed him! But if Jesus did not expire on the cross, but only swooned, he still
would have died sometime later—not exactly what one would expect of “the conqueror of
death.” The Gospel resurrection accounts, moreover, leave little doubt that he did die on the
cross.
The Passover Plot Theory
A version of the swoon theory, this theory asserts that Jesus plotted to fake his death to give
the appearance that he arose from the dead. He conspired with Judas to betray him to the Jewish
authorities, and with Joseph of Arimathea to see to it that he was given a strong potion on the
cross which would put him in “a death-like trance.” Appearing as dead to the Roman
authorities, Jesus was to be taken off the cross and laid in a tomb—where he would revive,
after a short time, and then reappear as “resurrected” to his disciples. But the unexpected spear
thrust led to his unforeseen death. Joseph had him buried in an unknown tomb. The disciples,
however, came upon the intended place of burial, found the prearranged grave clothes and
falsely concluded from this that he was alive. This theory makes Christ a fraud and the disciples
near idiots. Moreover, if Christ was dead, how does one account for the many documented
resurrection appearances?
The Stolen or Moved Body Theory
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This theory proposes that the disciples had stolen or moved the body to make it appear that
Jesus had been resurrected. This would again make the disciples frauds. Moreover, such an act
would have been unthinkable to them for several reasons: (1) they never expected Jesus to rise
from the dead; (2) all of them would not have willingly remained silent about this lie in view
of the likelihood that they would be killed for adhering to it; nor (3) would they have made
God responsible for such a deception. Other versions of the theory propose that the Jews,
Romans or Joseph of Arimathea moved the body, for reasons hardly more compelling.
The Hallucination/Vision Theory
The hallucination theory asserts that all who had purportedly seen the resurrected Jesus— i.e.,
the twelve disciples, the women, James (Jesus’ brother), the crowd of five-hundred people—
were strange visionaries or mentally ill. They hallucinated the risen Jesus through neurotic or
psychotic visions. But this theory is wrong because all of the known characteristics of
hallucination are entirely absent from the Gospel accounts of the encounter of Jesus’ followers
with the risen Christ.
More generally, the vision theory claims that the resurrected Jesus appeared to his followers
through visions in the mind. This theory also does not fit the accounts: for example, what of
doubting Thomas who needed physical confirmation and the crowd of five hundred who
simultaneously saw the risen Lord? What of Jesus himself who actively encouraged the
disciples to touch him physically to prove to them his resurrection (Luke 24:39; John Ch. 21)?
The Telegram/Telegraph Theory
This theory claims that the spiritually ascended Jesus telegraphed images of himself from
heaven to the minds of his followers on earth. These images were so graphic that his followers
mistakenly thought that they had physically seen the resurrected Jesus in their midst. But What
about the empty tomb? (the telegram theory also asserts that Jesus’ body remained in the
tomb)?
The Mistaken Identity Theory
This theory states that the twelve disciples, who virtually lived with Jesus for three years and
never expected him to rise from the dead, sometime after Jesus’ death came to the conclusion
that he would come back to life. They then misidentified a complete stranger as the risen Jesus.
But surely they would have quickly recognized their error when conversing with the stranger
or at least seeing him close up.
The Wrong Tomb/Grave Was Not Visited Theory
This theory proposes that although Jesus’ followers saw where his body was buried, three days
later they could not locate the tomb. Subsequently they went to the wrong grave, which was
empty, and incorrectly assumed from this that Jesus had been resurrected. There were,
however, no resurrection appearances. The disciples concluded that Jesus had risen solely on
the basis of an empty tomb—a tomb which they were not certain was the correct one in the
first place! This theory, however, places an exceedingly low intelligence quotient on the
disciples, one greatly at odds with how the four Gospels present them.
The Séance Theory
This theory asserts that Jesus was “raised” in the same manner that a spirit is “raised” in a
séance through ectoplasmic manifestation. It claims this despite the fact that it makes Jesus’
followers participants in a séance, a practice their own Scriptures sternly prohibits (cf.,
e.g., Deut. 18:9-12). It also makes them out to be either liars or deluded for believing that
something as ephemeral as an ectoplasmic manifestation was the same thing as a literal,
physical resurrection appearance.
The Annihilation Theory
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This theory claims that Jesus’ body inexplicably disintegrated into nothingness. It has received
no support.
The “Jesus Never Existed” and Resurrection as Legend Theories
The first theory proposes that Jesus was a fraudulent invention of the disciples, a legend. It too
has no support. But a variation of this theory has held more sway and so we discuss it in more
detail below. It asserts that the followers of Jesus derived the resurrection story from similar
stories of contemporary Greco-Roman mystery cults. It sees the figure Jesus as a historical
person, but considers the resurrection as strictly legendary. The dissimilarity, however,
between the mystery cults of the first-century and early Christianity is far too great; moreover,
the early church consistently opposed such assimilation.
Anyone who takes the time to compare these theories to the four Gospel resurrection accounts
quickly discovers that they are highly inferior explanations, grossly conflicting at many points
with each other and more importantly with the biblical evidence itself. The fundamental
problem for the critic is that he has yet to propose a theory that reasonably accounts for all the
historical data to the satisfaction of believer and skeptic alike.
What Are the Different Theories Concerning Christ's
Resurrection?
The Gospels tell us that after Jesus was crucified a man named Joseph of Arimathea asked
Pilate for permission to take the body and bury it in a never-before-used tomb. He wrapped
the body in linen, and women later came and prepared the body for a proper burial with
spices and perfumes. Luke writes that when the women returned on the third day “they found
the stone rolled away from the tomb,” and when they went inside “they did not find the body
of the Lord Jesus,” and that angels appeared and told them that Jesus was alive and had risen
(Luke 24:1-6).
The resurrection of Jesus is at the center of Christian belief, for “if Christ has not been raised
[our] faith is worthless; [we] are still in [our] sins” (1 Corinthians 15:17). Thankfully, there is
strong evidence supporting the bodily resurrection of Jesus. There are also convincing
responses to theories that suggest that He didn’t rise from the dead.
One such theory is sometimes known as the swoon theory. This theory argues that Jesus
never really died, and left the tomb under His own power. He may have fainted or gone into a
coma and then recovered. There are several problems with this theory. The Roman soldiers
overseeing the crucifixion checked Jesus, found Him dead, and then pierced His side with a
spear. Jesus was embalmed and John 19:39 says that the spices and perfumes used to prepare
the body for burial weighed “about a hundred pounds.” He was also wrapped in linen and
given no medical attention for three days. Those who propose this theory would have us
believe that Jesus somehow survived all of this and then managed to move the stone at the
tomb’s entrance Himself! The truth is that crucifixion was designed to guarantee death, and
no one ever survived it.
Another theory says that the women must have gone to the wrong tomb. While it is possible
that they could have initially made this mistake, it is one that the authorities would have
easily corrected. They knew where the tomb was, because they placed guards there. Had the
women spread stories about the resurrection because they had seen a different empty tomb,
the Roman and Jewish authorities could have easily referred everyone to the still-occupied
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tomb. The other problem with this theory is the fact that the disciples verified the women’s
report by going to the tomb themselves. John describes how he and Peter “were running
together” and how he got to the tomb first and “saw the linen wrappings lying there” (John
20:2-8).
Some argue that the body may have been stolen by the disciples, the women, or by Joseph of
Arimathea (the owner of the tomb). Matthew’s gospel tells us more about this theory. The
group of religious leaders known as Pharisees, remembered Jesus’ prophecy about rising
again on the third day, and convinced Pilate to have the tomb guarded, so that Jesus’ disciples
could not steal the body. Matthew says that “they went and made the grave secure, and along
with the guard they set a seal on the stone” (Matt. 27:66). This seal was a sign of
authentication that the tomb was occupied and the power and authority of Rome stood behind
the seal. Anyone found breaking the Roman seal would suffer the punishment of an
unpleasant death. Also, moving the stone would have been incredibly difficult to do, and it
certainly wouldn’t be quiet. Additionally, most of the disciples were put to death because
they were proclaiming Jesus’ resurrection. It is highly unlikely that they would all choose to
die for something they simply made up, especially when they could have saved their lives by
changing their story.
Matthew also tells us about how the religious leaders of the time explained the empty tomb.
The chief priests and elders got together and paid some of the soldiers guarding the tomb to
claim that the disciples came during the night, while the guards were asleep, and stole the
body. The guards “took the money and did as they had been instructed; and this story was
widely spread among the Jews, and is to this day” (Matthew 28:11-15). Under Roman law
guards were executed for falling asleep at their post, making it extremely unlikely that they
would have been sleeping soundly enough for the disciples to come and steal the body.
It is even more unlikely that the women stole the body. All the same problems exist with the
additional difficulty of the women being unable to move the stone themselves. They
recognized their own inability to do so when they returned to the tomb, planning to finish the
burial rites with additional spices. In thinking about the problem, “they were saying to one
another, ‘Who will roll away the stone for us from the entrance of the tomb?’” (Mark 16:3).
Another suggestion is that Joseph of Arimathea stole the body because of his secret belief in
Jesus. He would encounter all the same problems that the disciples would in stealing the
body, and he doesn’t appear to have a strong motive. If the body were stolen, surely it would
have been found by those attempting to put to rest rumors of a resurrection. Also, none of the
theories address the multiple resurrection appearances of Jesus.
One theory that does attempt to explain the resurrection appearances is the hallucination
theory. It suggests that those who claimed to see Jesus after his crucifixion were imagining it
and didn’t really see Him. One reason that a person might imagine the reappearance of a
loved one is as a sort of wish fulfillment. Perhaps the overwhelming desire to see the person
again would result in a hallucination. However, the disciples appear to have accepted Jesus
death and had returned to their ordinary lives. The biggest problem with the hallucination
theory is that hallucinations are private and individual. They don’t occur in groups. Yet, in
one instance Jesus “appeared to more than five hundred brethren at one time” (1 Corinthians
15:6).
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A belief that was popularized by a group of people known as Gnostics was that Jesus was
resurrected spiritually and not physically. This teaching came out of a belief that anything
physical is bad and that everything in the spiritual world is good. The description of the
appearances clearly shows that Jesus had a real body after His death and resurrection. He was
physically touched. Mary Magdalene clung to Him (John 20:17), Thomas felt His wounds
(John 20:27), and Jesus ate broiled fish (Luke 24:41-43). Spirits can’t be touched, and they
definitely don’t eat.
In his book The Passover Plot, Hugh Schonfield suggests that those who claimed to see Jesus
after His crucifixion were actually witnessing an imposter, perhaps Joseph of Arimathea. The
fact that many of those who saw Him didn’t immediately recognize Him is used as evidence
to support this theory. However, in each and every case, the witnesses’ initial doubt about
Jesus’ identity was replaced by a confidence that it was in fact Jesus. This theory also fails to
provide an explanation for the empty tomb.
Something caused the disciples to move from despair to belief in the days after Jesus’ death.
Their discouragement was replaced by conviction that He was, indeed, the risen Savior. The
tomb remained empty, Jesus’ dead body was never again seen, and those who saw and
believed were forever changed. The most believable explanation for this is that Jesus rose
from the dead in bodily form, just as He said He would.
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------------MINISTRY OF JESUS-----------
KINGDOM OF GOD
PARABLES
MIRACLES
ETHICS OF JESUS
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THE KINGDOM OF GOD
(Adopted by the General Presbytery in session August 9-11, 2010)
The terms kingdom of God and kingdom of heaven are frequently found in Holy Scripture and
in contemporary Christian usage. Yet there is widespread disagreement on the meaning and
application of the terms. Some of this disagreement is a simple matter of interpretation on
minor points, but some of it is crucial, challenging even the fundamental tenets of traditional
evangelical and Pentecostal beliefs. For this reason it is appropriate to articulate those
essential aspects of the kingdom of God that are commonly held by the Assemblies of God.
Linguistic Meaning of the Term Kingdom
The primary meaning of malkuth (Hebrew) and basileia (Greek) is the authority, reign, or
rule of a king. The territory, subjects, and operations of the kingdom are secondary meanings.
The kingdom of God is the sphere of God’s rule (Psalm 22:28).1 Though rightfully under
God’s rule, fallen human beings nonetheless participate in universal rebellion against God
and His authority (1 John 5:19; Revelation 11:17,18). However, by faith and obedience men
and women turn from their rebellion, are regenerated by the Holy Spirit, and become a part of
the Kingdom and its operation. While participation in the kingdom of God is not compulsory,
the Kingdom is present, whether or not people recognize and accept it.
The Kingdom is variously described as “kingdom of heaven” (Matthew 13:11), “kingdom of
God” (Mark 4:11), “kingdom of Christ and of God” (Ephesians 5:5), and “kingdom of our
Lord and of his Christ” (Revelation 11:15). Jesus sometimes spoke of it as “my kingdom”
(Luke 22:30). Paul, referring to Christ Jesus, called it “his kingdom” (2 Timothy 4:1). All
these terms refer to the one kingdom of God.
The Kingdom of God in the Old Testament
“Kingdom of the Lord” occurs once in the Old Testament: malkuth Yahweh (1 Chronicles
28:5). There are of course many occurrences of “kingdom” denoting earthly territory or
domain. “Dominion” or “rule” is occasionally the translation for the idea of God’s authority
and power (Psalms 22:28; 66:7; 103:19; 145:11–13). Throughout the Old Testament (but
especially in the Psalms and the Prophets) the idea of God as King ruling over His creation
and over Israel is clearly expressed. Although God’s immediate kingship is evident in the Old
Testament, there is also a strong emphasis on a future fulfillment of God's universal rule. This
anticipation often coincides with messianic expectations associated with both the first and
second advents (cf. Isaiah 9:6,7; 11:1–2 24:21–23; 45:22,23; Zechariah 14:9). Daniel
describes God’s rule as “an eternal dominion” and a “kingdom [that] endures from generation
to generation.” (4:34).
The Kingdom in the New Testament
While the idea of the universal rule of God permeates the Old Testament, the kingdom of
God takes on additional meaning and importance in the teaching and ministry of Jesus that
begins with the proclamation, “The kingdom of God is near” (Mark 1:15; cf.
Matthew 3:2; 4:17). Although Jesus never specifically defined the Kingdom, He illustrated it
through parables (Matthew 13; Mark 4) and demonstrated its presence and power in His
ministry. He instructed His disciples to proclaim the nearness of the
Kingdom as He sent them out in missionary ministry (Matthew 10:7; Luke 9:2; 10:9,11).
Every description of Jesus Christ as Lord is a reminder that Christ is ruler of the kingdom of
God.
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From the various contexts of the word kingdom in the Gospels, the rule of God is seen as
(1) a present realm or sphere into which people are entering now and (2) a future apocalyptic
order into which the righteous will enter at the end of the age.
Thus the kingdom of God is both a present reality and a promise of future fulfillment.
The Kingdom was present on earth in the person and acts of Jesus during the time of His
Incarnation. After the Resurrection, the Risen Christ is present by His Spirit, and where His
Spirit is, the Kingdom is present. While the Kingdom is manifested in the Church, the
Kingdom is not limited to the Church. The fullness of the kingdom awaits a final apocalyptic
arrival at the end of this age (Matthew 24:27,30,31; Luke 21:27–31).
The State of the Kingdom Now
Just as some who followed Jesus “thought that the kingdom of God was going to appear at
once” (Luke 19:11), certain groups today are expecting Christians to usher in the fullness of
the Kingdom in an earthly rule. When the Pharisees asked Jesus at what time the kingdom of
God would come, He answered, “[T]he kingdom of God is within [entos, “within,” “in the
midst,” or “among”] you” (Luke 17:21). The restored reign of God was soon to be a reality,
for the One who was to reclaim the usurped territory was on earth to accomplish His work of
redemption.
The overthrow of Satan’s dominion had already begun. Today, the redemptive work is
complete, yet the reality of the ultimate Kingdom is qualified. In the present age, the power
of the Kingdom does not halt aging or death. Though God does at times miraculously
overrule natural laws by sovereign actor in response to the prayer and faith of believers, the
Kingdom still works through fallible human beings. The Church has a powerful healing
influence on the world, but final restoration will not occur prior to the Second Coming.
Righteous political and social actions vitally enhance public life, but the main thrust of the
Kingdom is the spiritual transformation of persons who together form the body of Christ. The
Millennium and the ultimate expressions of the Kingdom will not come without the physical
return of Jesus Christ to the earth (Luke 21:31). The Kingdom is already present, but not yet
complete. It is both present and future.
The interim between the first and second advents of Christ (the present age) is marked by
forceful spiritual confrontation between the power of the Kingdom and the powers that
dominate the world in this present age. Putting on the full armor of God, believers must
engage the forces of darkness (Ephesians 6:12).
We are not guaranteed total, instant success in this conflict. Each victory over sickness, sin,
oppression, or the demonic is a reminder of the present power of the Kingdom and of the
final victory to come, a victory made sure by the resurrection of Christ. We are called to
wage war against sickness, but we face the reality that not everyone we pray for gets well.
We do not surrender to the evil and the struggles of the present order; but neither do we rage
against God or blame others when every request is not granted. The essence of the Spiritenergized life is to move against the forces of darkness, fully aware that total deliverance is
always possible but does not always come immediately (cf Romans 8:18–23). Some of the
heroes of faith (Acts 12:2; Acts 12:2; 2 Corinthians 11:23 to 12:10;Hebrews 11) suffered,
even died, having their deliverance deferred to a future time. We do not give in to the ravages
of evil. As instruments of the Kingdom in this present age,we faithfully battle against evil and
suffering.
The Holy Spirit and the Kingdom of God
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As Pentecostals we recognize the role of the Holy Spirit in the inauguration and ongoing
ministry of the Kingdom. At His baptism, Jesus was anointed with the Spirit (Matthew
3:16; Mark 1:10; Luke 3:22). His acts of power, energized by God’s Spirit, brought healing to
the sick and spiritual restoration to sinful men and women. The descent of the
Spirit at His baptism was a significant point in the ministry of Jesus. “Jesus, full of the
Holy Spirit, returned from the Jordan and was led by the Spirit in the desert” (Luke 4:1).
The working of the Spirit in the ministry of Jesus attested to the presence of the
Kingdom.
Jesus described the role of the Holy Spirit in the kingdom of God. As part of the fulfillment
of Old Testament prophecy, He told His disciples, “You will be baptized with the Holy
Spirit” (Acts 1:5). The power of the Kingdom, manifest in the Cross, the
Resurrection, and the Ascension, was passed on to all who would be filled with the Spirit.
The age of the Spirit is the age of the Church, which being Spirit-created is also the
community of the Spirit. Working primarily through the Church but without being confined
to the Church, the Spirit continues the Kingdom ministry of Jesus himself.
The Kingdom as a Future Reality
Biblical charismata, anointed proclamation of the Word, and confirming signs and wonders
are distinguishing marks of the kingdom of God, at work from the time of Christ until now.
The kingdom of Satan has already been invaded by Jesus in the power of the
Spirit (Matthew 12:25–29; Colossians 1:13; 2:15). Yet final destruction of Satan and
complete victory over all evil is part of a future eschatological consummation (Revelation
20:10).
We believe in the premillennial return of Christ before the thousand-year period described in
Revelation 20. We believe that we are living in the last days of the present age. The next
major fulfillment of Bible prophecy will be the Rapture, at which time the dead in Christ will
be resurrected and the Church will be caught up from the earth, forever to be with the Lord (1
Corinthians 15:51,52; 1 Thessalonians 4:14–17). We believe that the rapture of the Church is
imminent (Mark 13:32–37), that it will take place before the Great Tribulation (1
Thessalonians 4:17,18; 5:9), and that it is the “blessed hope” (Titus 2:13) to which we look
even while signs in the heavens and on earth signal the approaching end of this age (Luke
21:25–28).
The second coming of Christ not only includes the physical rapture of the saints but it is also
followed by the visible return of Christ with His saints to reign on the earth for one thousand
years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11–14; 20:1–6). Satan will be
bound and inactive for the first time since his rebellion and fall (Revelation 20:2). This
millennial reign of Christ will institute a time of universal peace (Psalm 72:3–
8; Isaiah 11:6–9; Micah 4:3–4) for the first time since before the fall of man. As promised in
the Scriptures, “all Israel will be saved” (Romans 11:26) and brought into the millennial reign
(Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27).
The Kingdom and the Church
The kingdom of God is not the Church. Yet there is an inseparable relationship between the
two. The true Church is the Body of which Christ is the head (Ephesians 1:22,23;
Colossians 1:18). It is a spiritual fellowship that includes all who have believed, or will
believe, in Christ as Savior from the Church’s inception until the time God takes it out of the
world.
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The kingdom of God existed before the beginning of the Church and will continue after the
work of the Church is complete. The Church is therefore part of the Kingdom, but not
Church. When the gospel of the Kingdom has been proclaimed “in the whole world as a
testimony to all nations” (Matthew 24:14), the drama of end-time events will begin.
Finally, Christ will reign in majesty over His eternal Kingdom, which will include the
Church glorified.
The Kingdom of God and the Kingdoms of Earth
The kingdom of God and the kingdoms of this world exist side by side at the present time.
However, these kingdoms will not be one and the same until Christ returns and the kingdoms
of this world become “the kingdom of our Lord and of his Christ” (Revelation
11:15). The kingdom of God may operate within, but is not to be identified with, any present
political system. Believers take the gospel of the Kingdom into the world so that individuals
may voluntarily choose the lordship of Jesus Christ.
While revealing that all human government is currently, to some extent, under the influence
of the evil one (Daniel 10:13,20; John 12:31; 14:30; Ephesians 6:12; 1 John
5:19), the Bible nonetheless teaches that government is ordained by God to maintain order
and punish evildoers (Romans 13:1–7). Governmental authorities are God’s servants
(Romans 13:6) whether they recognize it or not. Ideals of justice and decency found in
government and society are the legacy of God’s grace in the world (Romans 1:20; 2:14).
Though they may be in rebellion, the kingdoms of the world are yet responsible to God and
must be called to account for injustice and wickedness.
Although the kingdom of God is not a present political entity, the citizens of the
Kingdom are responsible to exert a positive influence on their society. While the Bible does
not give clear guidelines for Christian action in combating the social evils embeddedin the
structures of our society, and sincere believers will differ on the means to be employed,
Christians clearly are to be salt and light (Matthew 5:13,14). They are to be concerned about
the needy (James 1:27; 2:16) and the oppressed (James 5:4–6). Filled with the Spirit, and
given the opportunity to influence society, they are impelled to denounce unjust laws (Isaiah
10:1,2) and to seek justice and goodness (Amos 5:14,15; Micah 6:8).
At the same time, and without contradiction of their servant role, God’s children should be in
the world, but not of it (John 17:11,14,16). The kingdom of God (God’s rule in our lives) is
demonstrated in and through us by “righteousness, peace and joy in the Holy
Spirit” (Romans 14:17).
The kingdom of God is not the blueprint for a radical cultural change based on some carnal
theocratic or revolutionary agenda. Instead, it radically changes human personalities and
lives. Through men and women who recognize its authority and live by its standards, the
kingdom of God invades the stream of history. This process began with godly preflood
humans, found early expression in theocratic Israel, drew near in the person of the Messiah,
has been advancing through the Church, and will be completed in the dominion of Christ at
the end of the age.
Erroneous Views of the Kingdom of God
Doctrines regarding the kingdom of God tend to err toward one of two extremes. One
extreme assumes that the Kingdom accomplishes too little during the Church Age. The other
maintains that the Kingdom accomplishes too much. Some emphasize the heavenly nature of
the Kingdom, and expect little supernatural expression on earth. Since the fulfillment of the
Kingdom is yet future, the Church may too quickly retreat from social and civic
responsibility. Others locate the Kingdom primarily on earth. They claim that most of the
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supernatural power of the Kingdom is currently available to a militant Church and that the
fulfillment of the Kingdom will occur during the Church Age. Both of these extremes must
be avoided.
Your Kingdom Come
Christ taught His disciples to pray, “Your kingdom come” (Matthew 6:10). The Kingdom is
already among us in that it has invaded Satan’s domain and has assured final victory.
The Kingdom comes in a measure whenever a person receives Christ as Savior, is healed or
delivered, or is touched in any way by the divine. Yet the future consummation of the
kingdom of God—the time when all evil and rebellion will be eliminated—is the fervent
hope of the Christian. So with the disciples we pray, “Your kingdom come”—both now and
when Christ returns.
The rapture of the Church, the coming of Christ for His own, will set in motion the events
that lead to the consummation of the eternal Kingdom. “The kingdom of the world has
become the kingdom of our Lord and of his Christ, and he will reign for ever and ever”
(Revelation 11:15). With John the beloved revelator we say, “Amen. Come, Lord Jesus”
(Revelation 22:20).
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THE MIRACLES OF JESUS CHRIST
MIRACLE
MATTHEW
Healing the possessed man in Capernaum
MARK
LUKE
1:23-28
4:33-37
Healing of Peter's Mother-in-law
8:14-15
1:29-31
4:38-39
Cleansing of a Leper
8:1-4
1:40-45
5:12-16
JOHN
Turning Water to Wine at Cana
2:1-12
The Miraculous Catch of Fish
5:2-11
Healing of a Paralytic
9:1-8
2:1-12
5:18-26
Cure of the Man with a Withered Hand
12:9-14
3:1-6
6:6-10
Healing of Official's Son in Capernaum
Healing of Centurion's Servant
4:43-54
8:5-13
7:2-10
Raising of Widow's Son at Nain
7:11-17
Calming of the Storm at Sea
8:23-27
4:35-41
8:22-25
Cure of the Gerasene Demoniac
8:28-34
5:1-20
8:26-39
Healing of a Paralytic in Bethesda
5:1-17
Cure of Woman afflicted with Hemorrhage
9:20-22
5:25-34
8:43-48
Raising of Jairus' daughter
9:23-26
5:35-43
8:49-56
Healing Two Blind Men in Nazareth
9:27-31
Healing A Possessed Mute
9:32-34
Feeding the 5000
14:13-21
6:34-44
9:10-17
Walking on Water
14:22-33
6:44-52
Healings at Gennesaret
14:34-36
6:53-56
Cure of Syro-Phoenician's Daughter
15:21-28
7:24-30
Healing of Deaf-Mute
Feeding the 4000
6:1-14
6:16-21
7:31-37
15:32-39
Restores Sight to the Blind Man of Bethsaida
8:1-9
8:22-26
Healing of a Man Born Blind in Jerusalem
Casting Out of a Dumb Demon
9:1-41
17:14-21
9:14-29
9:37-43
Healing a Possessed Crippled Woman
13:11-17
Healing of A Man with Dropsy
14:1-6
Cleansing of Ten Lepers
17:11-19
Healing the Blind at Jericho
20:29-34
Healing of Servant's Ear during Arrest
10:46-52
18:35-43
22:50-51
The Raising of Lazarus
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The Meaning of the Miracles (Mark 4:35-41)
Introduction
When I was a student at Dallas Theological Seminary, Dr. Henry M. Morris, co-author of The
Genesis Flood, spoke to the student body. In an effort to distinguish between Class A and
Class B miracles, Dr. Morris told the true story of a young pilot named Tom (now with
Missionary Aviation Fellowship) who was flying at 30,000 feet when his plane exploded. All
in the plane were killed except Tom. As Tom was plummeting to the earth, he pulled the rip
cord, but his chute failed to open. At the last minute, the chute did open but it was in shreds,
hardly breaking the speed of his fall.
Meanwhile, a Christian woman was standing in her drive watching this horrifying scene.
Knowing he was in desperate trouble, the woman prayed for his safe descent. Tom, needless
to say, was praying, too. Tom landed virtually at the feet of the woman. Looking up, they saw
that the ropes of his parachute had caught in two trees, breaking his fall and lowering him
gently to the ground.
The most interesting point about this true story is that Dr. Morris used it as an illustration of
what he called Class B miracles. After recounting the story, Dr. Morris said to the assembled
faculty and student body, “Now men, don’t be overly impressed by the Class B miracles.”
Since we understood Dr. Morris’ conservative theological position, we were not upset, but
amazed at his dry sense of humor. But the sad truth is that many theologians throughout the
history of the church have not taken any of the miracles of our Lord seriously. The Jews of
our Lord’s day did not challenge the actual events, but rather the power by which these
miracles were performed (cf. Mark 3:22ff.) The heathen Greeks did not challenge the
miraculous event either, but only its interpretation.93 Others, such as Spinoza, held the
pantheistic view that miracles were contrary to the nature of God.94 Miracles were considered
impossible by Spinoza because of his presuppositions. Skeptics, like Hume, held that
miracles are simply incredible, because they contradict man’s normal experience.95 Since
Hume doubted that nothing could be known with absolute certainty, those phenomenon
which took place outside of the normal course of nature could never be accepted as true.
Schleiermacher and others explained the miraculous in terms of the unknown and
misunderstood. Our Lord’s miracles were ‘relative miracles,’ as a savage might consider
television, which he does not understand.96 The Rationalistic School would have men believe
that Christ never claimed to perform any miracles. Only those who sought the spectacular
found something miraculous in the records.97 Christ did not change the water to wine at
Cana, but merely provided a new supply of wine. He did not walk on the water, but on the
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nearby shore. Others, Like Woolston have found the Gospel miracles to have no factual or
historical validity, but are merely ‘tales’ which contain a much deeper spiritual truth.98
Such are the views of the skeptics and critics of God’s Word. But for the sincere student of
Scripture, there is no satisfaction in these theories. The miracles are an integral part of our
Lord’s ministry. They not only authenticate His message; they are a vital part of it.99
We have been studying highlights in the Life and Ministry of our Lord Jesus Christ. We have
already dealt with the period of preparation, and are now considering the presentation of
Jesus as the Messiah, the Savior of the world. The miracles of our Lord are an essential part
of that presentation, for, in part, they authenticate His claim as Messiah.
The Terms Employed
The miraculous works of our Lord Jesus were communicated by the use of three primary
terms, each of which accentuated one particular facet of the supernatural activity of Christ.
These three terms are found together in several passages. “Men of Israel, listen to these
words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and
signs which God performed through Him in your midst, just as you yourselves know” (Acts
2:22, cf. also 2 Corinthians 12:12; 2 Thessalonians 2:9).
The term ‘miracle’ (dunamis), emphasizes the mighty work that has been done, and, in
particular, the power by which it was accomplished. The event is described in terms of the
power of God in action.
If ‘miracle’ emphasizes the cause of the miraculous event, ‘wonder’ (teras) , underscores its
effect on those who are witnesses. On many occasions, the crowds (even the disciples) were
amazed and astonished by the works of our Lord (e.g. Mark 2:12; 4:41; 6:51, etc.). Origen
pointed out long ago that this term ‘wonder’ is never employed alone in the New Testament,
but always in conjunction with some other term which suggests something far greater than a
mere spectacle.100
The most pregnant term used with reference to the miracles of our Lord is ‘sign’ (semeion),
which focuses upon the deeper meaning of the miracle.101 A sign is a miracle which conveys
a truth about our Lord Jesus. A miracle is usually a sign, but a sign need not always be a
miracle (cf. Luke 2:12).
The miracles of our Lord are at one and the same time a visible manifestation of divine power
(miracle) an awe-inspiring spectacle (wonder), and an instructive revelation about God
(sign).102
Classification of the Miracles
Perhaps the most common classification of the miracles of our Lord is into three categories:
(1) those which pertain to nature; (2) those which pertain to man; and, (3) those which pertain
to the spirit world.103
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I find it helpful to distinguish between what can be called ‘Class A’ and ‘Class B’ miracles.
‘Class A’ miracles overrule or transcend the laws of nature. Such would be the case of our
Lord’s walking on the water (Mark 6:45-52). Here the law of gravity was overruled. ‘Class
B’ miracles do not overtly violate natural laws. For example, the stilling of the storm did not
appear to violate any natural law. Storms on this lake, we are told, stopped as quickly as they
commenced. The fact that it stopped at the time of our Lord’s rebuke is evidence of His
sovereignty over nature. ‘Class B’ miracles would be viewed by unbelievers as mere
coincidence. ‘Class A’ miracles, such as the raising of Lazarus were an outright affront to
natural laws and processes (thus the statement, ‘he stinks’ in John 11:39, stressing the normal
course of nature). Both categories, ‘Class A’ and ‘Class B,’ are miracles, but ‘Class A’
miracles are more undeniably so to the skeptic.
Characteristics of the Miracles of Our Lord
Miraculous deeds were not unknown to the age in which our Lord revealed Himself to men.
But the miracles which He accomplished were far different than those claimed by other
religions. For a few moments, we shall attempt to characterize the miracles of our Lord:104
(1) They were truly historical. In the Gospel accounts, the writers have not presented the
miracles of our Lord as anything other than actual events. They are not true myths, mythical
stories with ‘spiritual lessons,’ but real events conveying spiritual truths. The Miracles of
other religions are far more mythical in nature. Though perhaps not precisely stated, we can
sense a kind of ‘once upon a time’ mood. Not so in the Gospels.
(2) They were reasonable. The miracles of the Apocryphal Gospels are fantastic and
questionable.105 They are completely out of character, with Jesus arbitrarily and capriciously
using His supernatural powers. In contrast, the Gospels show a highly ethical use of His
power, in a way totally consistent with His person.
(3) They were useful. Almost every miracle of our Lord was designed to meet a physical
need. Our Lord refused to employ His powers to satisfy His own appetites, or to ensure His
protection. He turned down every invitation to do the miraculous to satisfy idle curiosity
(cf.Luke 23:8).
(4) They were accomplished openly. The miracles were performed in the most public
situations, not oft in a dark corner. While so many alleged ‘miracles’ of today defy
documentation, those of our Lord were mainly public.
(5) They were accomplished simply. Others who claimed to be ‘miracle workers’ always
operated with a great deal of ritual and ceremony. A ‘miracle’ was an extravaganza, a
carrying-on with pomp and circumstance. Our Lord most often merely spoke a word, and at
times performed His miraculous deeds at a distance (cf. Matthew 8:5-13).
(6) They were accomplished instantly. With very few exceptions, the miracles of Jesus
were completed instantly and completely.
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(7) They were accomplished in a variety of circumstances. While some could do their
deeds only under the most controlled environment, Jesus did His works under a great variety
of circumstances. His powers were demonstrated over nature, over sickness and disease, and
over the forces of Satan. The sicknesses He healed were of amazing variety.106
(8) They were accomplished on the basis of faith. The miracles of the Gospels were
accomplished on the basis of faith, either that of our Lord (cf. John 11:41-43), or of the one
cured (cf. Mark 5:34), or of others who are concerned (cf. Matthew 8:10, Mark 2:5). Where
there was little faith, little was accomplished (cf. Mark 6:5,6).
(9) They were gratuitous. While in the cults, a fee of payments was expected, the miracles
of our Lord were free of charge. No fee was expected or accepted. Our Lord’s ministry, from
start to finish, was one of grace.
(10) They were free from retaliation. With the possible exception of the cursing of the fig
tree (Mark 11:12-14) none of the miracles of Jesus were of a punitive or negative variety.
This is in contrast, not only to the desires of his own disciples (Luke 9:52-56), but also the
practices of other ‘healers’ of His day, and even of what often occurred in the Old
Testament.107
(11) They were eschatological. The miracles of Jesus were evidence of the dawn of a new
age. With the presentation of Jesus as Messiah, a new age had begun. He had come to restore
man from his fallen state, and creation from the chaos resulting from sin. He had come to
restore and to save. Man had been placed an the earth to rule over it. When the last Adam
(Jesus Christ) came nature immediately recognized its master. When our Lord confronted
sickness and disease He mastered it. He came to save, and thus the word often used for
healing was ‘to save.’108
The Purpose of the Miracles
Several purposes emerge from the Scriptures for the exercise of miracles by our Lord.
(1) They attracted men. Though not the primary thrust of our Lord’s miraculous ministry,
one outcome was that His miracles attracted men and women who were anxious to hear His
message. To many, His deeds were at least those of a prophet (cf. John 3:2; 4:19). Here was a
man with a message from God.
Our Lord made many attempts to avoid the spectacular and to arouse misdirected Messianic
hopes (Matthew 8:4; 12:16; 16:20, etc.). But we must also recall that it was the miraculous
healing ministry of Jesus which drew the multitudes to the place where the Sermon on the
Mount was delivered (Matthew 4:24-25).
(2) They accredited Jesus. It was expected that when Messiah came He would be accredited
by miracles. When our Lord presented Himself at the synagogue in Nazareth, He quoted a
passage from Isaiah chapter 61:
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“And the book of the prophet Isaiah was handed to Him. And He opened the book, and found
the place where it was written, ‘The Spirit of the Lord is upon Me, because He anointed Me
to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and
recovery of sight to the blind, to set free those who are downtrodden, to proclaim the
favorable year of the Lord” (Luke 4:17-19) .
The people expected Messiah to present Himself by signs (John 7:31). Our Lord’s power
over demons demonstrates the coming of the Kingdom: “But if I cast out demons by the
finger of God, then the Kingdom of God has come upon you” (Luke 11:20). By reason of His
work alone, men should receive Him as Messiah (John 10:37-38).
(3) They reveal God. As we have previously noted, the miracles of Jesus were not merely
deeds to authenticate the message of Messiah, but a vital part of that message. The miracles
not only revealed the power of God, but His person. In the miracles of Jesus we see the
sympathy and compassion of God. Jesus was deeply moved by human suffering and need
(cf. John 11:35). These needs prompted Him to action. Again, the miracles reveal Jesus to be
the Redeemer and Restorer of a fallen universe. He came to save.
The Stilling of the Storm
(Mark 4:35-41)
Jesus had spent the entire day teaching the multitudes (verse 35), entering into a new phase of
teaching by the use of parables. No doubt, He was completely exhausted, as any preacher
could testify. Our Lord had been sitting in the little boat, and apparently without even getting
out of the boat, they pushed away from shore and set out for the other side of the lake,
leaving the multitudes behind. Following along were other little ships (verse 36).
Within moments, our Lord was in a deep sleep in the stern of the ship, resting an a cushion.
(This is the only reference in the Gospels to our Lord sleeping.) Some have piously referred
to this sleep as the slumber of faith. If I could be less spiritual, I would simply call it the
slumber of fatigue. Once again the humanity of our Lord Jesus is evidenced.
The Sea of Galilee was surrounded by hills, through which the winds violently funneled,
creating violent storms which ceased as quickly as began. Such a storm arose as they were in
the middle of the lake. The waves were lashing at the ship, filling it faster than the men could
bail it out. Even these seasoned sailors were terrified. Higher and higher the water rose within
the ship as well as without. How incongruous it must have seemed to the disciples for Jesus
to be resting peacefully while they were floundering helplessly.
When they could stand it no longer, they abruptly and rudely wakened the Master with words
of rebuke, “Teacher, do you not care that we are perishing?” (Mark 4:38). Although the
synoptic writers describe the event independently, Mark (as reported by Peter) chose to report
their rudeness by the fact that He was not called Master, or Lord, but only Teacher.
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Many Bible students seem to think that the underlying problem was the lack of the disciples
faith in God’s protection since Messiah was in their midst. The ship, they tell us, could not
have sunk.109 It is my personal opinion that the disciples believed that Jesus was fully able to
save them. That is why they called on Him for help. The real problem of the disciples is
precisely that of Christians today; they did not rebuke Jesus for His inability, but rather for
His indifference. “Teacher, do You not care that we are perishing?” What irked these men
was not that Jesus was helpless in the face of the storm but heedless of it. They were sinking
and He was sleeping! Don’t You care?
When Jesus was awakened, He rebuked the winds and the waves. The forces of nature
recognized their Lord even if the disciples did not. There was an immediate calm. But not
only did the wind and the waves need a word of rebuke, so did the faithless disciples. “Why
are you so timid? How is it that you have no faith?” (Mark 4:40). You see, the ‘lack of faith’
for which Jesus rebuked His disciples was not a lack of faith in His ability to save, but a lack
of faith in His attentiveness to our needs. Their ‘God’ was able to save, but insensitive to
their need.
The words of our Lord, and even more, the obedience of the wind and the waves overcame
the disciples with wonder and awe. “Who, then, is this, that even the wind and the sea obey
Him?” (Mark 4:41).
The question of the disciples is probably rhetorical, and the answer is left for us to supply.
That answer is not difficult to arrive at. The Jews believed that only God had power over the
winds and the seas. “O Lord God of Hosts, who is like Thee, O mighty Lord? Thy
faithfulness also surrounds Thee. Thou dost rule the swelling of the sea; When its waves rise,
Thou dost still them” (Psalm 89:8,9).
The disciples believed that Jesus was the Messiah of Israel, but because their concept of
Messiah was largely shaped by that of their contemporaries, they had much to learn. Their
understanding of this One would continue to increase, even until the time of His ascension.
But now they are forced to the conclusion that He was far more than they anticipated. He had
authority even over the forces of nature
The Seven Miracles in John
In the past I’ve explained the need for 4 Gospels and the tremendous increase in
understanding we can gain by comparing events from the different perspectives of each
(read The Four Faces of Jesus). In this study we’ll focus on the unique character of John’s
Gospel.
Due to his extensive use of symbolism John’s Gospel, written to the church, can be the most
intriguing. Everything he recorded in his gospel actually happened, but he arranged and
described them in such a way as to convey additional truth beyond the obvious point of his
narrative. Sometimes he even rearranged the order of events to underscore emphasize this
additional truth. John 2 is a good example of this. He placed the cleansing of the Temple
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right after the wedding at Cana to illustrate the point that the Lord came to create an intimate
personal relationship with His church (as in a marriage), not to fix a broken religion.
The focus of John’s gospel is the Lord’s Judean ministry and really only the last part of
that. He devoted most of 9 chapters (John 12-20) to the Lord’s last week and used 1/3 of the
gospel’s 879 verses to describe His last 24 hours. The first 11 chapters define the Lord’s
ministry through John’s selective use of 7 miracles, and we’ll use them to show how John’s
Gospel contains more than meets the eye.
Miracle 1, Water Into Wine (John 2:1-11)
This one is misunderstood by most and yet results in the disciples putting their faith in the
Lord. (This, the first of his miraculous signs, Jesus performed in Cana of Galilee. He thus
revealed His Glory and the disciples put their faith in Him,John 2:11). It seems so
insignificant when compared the opening miracles in the other gospels, which involved either
casting out demons or curing leprosy.
This miracle took place because an embarrassing discovery had been made. A wedding
banquet Jesus was attending was in full swing when the servants suddenly realized they were
out of wine. His mother, who was also there, asked Him to help. The Lord had 6 empty jars
of stone filled with water which He then turned into wine. The master of the banquet
proclaimed the wine Jesus had made to be superior to the wine they had served earlier, saying
they had saved the best for last.
Look at the symbolism: These six stone jars normally held water used for ceremonial
cleansing, an important part of Old Covenant life. Now they contained wine, which is often
associated with the New Covenant due to the Lord’s Supper.
What’s more, the wine these jars now contained was superior to the wine the wedding guests
had been drinking before, just as the New Covenant is superior to the Old Covenant
(Hebrews 8:6). This miracle symbolized nothing less than the Mission of the
Messiah; changing the empty way of man’s religion into a living, joyful, relationship with
the Lord, as demonstrated by the wedding celebration.
Miracle 2, Healing the Official’s Son (John 4:43-54).
Here’s an act of God’s Grace, pure and simple. There’s no indication of the official’s
nationality or background, his religious conviction or his worthiness, only his faith. He had
heard of Jesus and of His miraculous power and begged Him to come heal his dying
son. Jesus didn’t go with him but simply told the man his son would live. The man took
Jesus at His word and departed for home. The next day, while he was still on the way, his
servants met him with the news that his son had recovered. From their discussion he learned
that his son had been made well from the very time he had spoken with Jesus. Because of
this He and all his household became believers, saved by grace through faith.
Miracle 3, The Healing at the Pool of Bethesda (John 5:1-9)
Tradition holds that an angel periodically stirred the waters at the Pool of Bethesda. The first
one into the water when that happened was healed. Many people who were sick or disabled
waited there by the pool day after day for a chance to be healed. But a cripple can’t get
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himself to the pool in time. This man had been crippled for 38 years and had repeatedly tried
and failed. Then Jesus came along and healed him.
I believe this man’s predicament demonstrates the poverty of the Law, which was never
intended to heal us of our infirmities (physical and spiritual) but to show us our need for a
Savior … that we’re hopeless and helpless without Him.
He was at the very edge of healing, but all of his unsuccessful efforts to get into the pool had
only made it obvious that his infirmity was preventing him from being healed. In the same
way, the Law leaves us at the very edge of salvation but all of our unsuccessful efforts to
keep it only make it obvious that our sinfulness will prevent us from being saved. Just like
the cripple needed someone to heal him, we need someone to save us.
Miracle 4, The Feeding of the 5000 (John 6:1-5).
This is perhaps the best known of all the Lord’s miracles and the only one before the
resurrection that is recorded in all four gospels. A large crowd had followed Jesus into a
remote location and Jesus could see that they would need to be fed. But the men alone
numbered 5,000 and adding the women and children could have more than doubled that
number. Andrew found a boy with 5 small barley loaves and 2 small fish, and Jesus
multiplied it into a satisfying meal for everyone with enough left over to fill 12 baskets.
This is the practical demonstration of the Lord’s promise that if we seek His kingdom and His
righteousness, all our other needs will be met as well (Matt. 6:31-33). But there’s more in
view here than just our physical needs. We who believe in Jesus will never again feel that
emptiness that tells us there’s more to life than just having our physical needs met. This is
what Jesus meant when He said;
I AM the bread of life. He who comes to me will never be hungry, and he who believes in me
will never be thirsty (John 6:35).
Miracle 5, Walking on the Water (John 6:16-25).
The 5th miracle is also well known to everyone familiar with the Lord’s ministry. The
disciples had labored all night long to row only about half way across the Sea of Galilee
(about 3 miles), when the Lord passed by them … walking on the water! When they realized
it was Jesus, they let him into the boat and immediately reached their destination. Without
Him they were struggling just to make headway, but with Him in their midst the struggle was
over.
Miracle 6, Healing The Man Born Blind (John 9:1-41).
A man had been blind from birth. Jesus made some mud, put it on the man’s eyes and told
him to go wash it off. When the man did as Jesus instructed he could see.
While Jesus performed this miracle early in Chapter 9, the balance of the narrative clearly
(and sometimes comically) shows how much more spiritual discernment this blind beggar
had than the learned officials of the religion, who had studied all their lives. In their
experience, no one had ever opened the eyes of a man born blind and they were determined to
discredit the lowly beggar, especially since this event took place on the Sabbath. A lengthy
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interrogation followed, where the beggar put the religious experts to shame, and they ended
up throwing him out. Afterward Jesus found him and introduced Himself. The man became
a believer and worshiped him.
Jesus said He came so the blind would see and those who see would become blind. When the
Pharisees asked if He thought they were blind He said, “If you were blind you would not be
guilty of sin, but now that you claim you can see, your guilt remains” (John 9:39-41).
As it concerns your eternity, it doesn’t matter what you claim to know about Jesus. What
matters is whether you know Jesus.
Miracle 7, Raising Lazarus From The Dead (John 11:1-44).
The last miracle John recorded before the resurrection shows the fulfillment of our Lord’s
promise to all who believe in His name, as He called Lazarus out of the grave and restored
him from death to life. The text shows that even though Jesus knew Lazarus was sick He
actually waited until Lazarus was dead and buried before He responded to the sisters’ call for
help. He did this so He could bring Lazarus back to life. It was an unmistakable model of
the resurrection of the believing dead that contains the tiniest hint of the rapture. I don’t think
people who don’t already know about the rapture see this, but those who do can take comfort
in this faint hint contained in John 11:25-26.
Jesus said to her, “I am the resurrection and the life. He who believes in me will live, even
though he dies; and whoever lives and believes in me will never die. Do you believe
this?” (John 11:25-26).
What’s The Point?
Near the end of his gospel account John said, “Jesus performed many other signs in the
presence of his disciples, which are not recorded in this book. But these are written that you
may believe that Jesus is the Christ, the Son of God, and that by believing you may have life
in his name” (John 20:30-31).
This tells us he selected these seven miracles specifically for their ability to help us believe
that Jesus is who He claimed to be, and that by believing we might have eternal life. So what
does these particular miracles show us that would help us believe?
Miracle 1 shows He came to take us from the stone cold and empty way of man’s religion
into a living and joyful relationship with Him.
Miracle 2 shows we are saved by grace through faith.
Miracle 3 shows our own futile works are insufficient to save ourselves. We need Him to
save us.
Miracle 4 is a demonstration of His supernatural care and provision for those who seek Him.
Miracle 5 shows that because of His miraculous power, we can easily accomplish things
through Him that would be all but impossible on our own.
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Miracle 6 reveals that if we’ll allow it, He can cause even the lowliest person born spiritually
blind to see and believe.
Miracle 7 is a promise that all who believes in Him will live even though they die, and those
who live and believe will never die.
I purposely confined my commentary on these miracles to what I believe John was trying to
convey to us in his gospel. Some of these miracles are contained in one or more of the other
gospels where you might see details John didn’t include or where the emphasis might be a
little different. Matthew’s account of Jesus walking on the water is a good example (Matt.
14:22-33). I encourage you to read the different accounts of all these miracles to get the
whole story.
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JESUS’ MIRACLES – STUMBLING BLOCK OR ROAD TO FAITH?
As we all know, one of the most striking aspects of Jesus’ ministry on earth was the
miracles he performed. These included miraculous healings (like the woman cured of
incessant bleeding), casting out of demons (like the Gerasene man), control over nature (such
as calming the storm) or raising of individuals from the dead (like Lazarus).
Why did Jesus perform miracles? First, I think that they had an essential role to play in his
message that the Kingdom of God was at hand, as foreshadowed in the Old Testament.
By doing miracles, he showed God’s love for all of humanity. Remember that the Jews were
expecting God to establish his kingdom through his Messiah throughout much of the Old
Testament. Following Isaiah, characteristics of the Kingdom are as set out in Jesus’ sermon in
Luke 4:16-17: “"The Spirit of the Lord is on me, because he has anointed me to preach good
news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight
for the blind, to release the oppressed, to proclaim the year of the Lord's favour."
In a sense, this text – Jesus’ first sermon - foreshadows many of his miracles. By miraculous
healing Jesus was releasing those oppressed by disease – or more explicitly the blind. They
were among the most downtrodden of society, despised by the religious authorities because
they saw sickness as a punishment for sin. By exorcising demons he is setting free the
prisoners – mankind enslaved by sin. Raising individuals from the dead saved them from the
ultimate form of oppression – that by death – and underline his teaching about eternal life.
Meanwhile Jesus’ control over nature is part of the good news to the poor and the
proclamation of the year of the Lord’s favour. Think of Jesus changing water to wine,
feeding multitudes, generating miraculous catches of fish and calming the storm. God is in
control of our lives and not an impersonal force – and God loves to give good gifts. The
nature miracles also indicate that Jesus has come to release fallen creation as well as mankind
from the power of sin – what Lewis (1947) calls the “miracles of the new creation”. And
finally the feeding of the 5,000 foreshadows the promise of plenty for the faithful spoken of
in Revelation 19:9 `Blessed are those who are invited to the wedding supper of the Lamb!'.
Overall, these “deeds” were essential to accompany Jesus’ words in helping people to
understanding his message of the kingdom, and helping them realise that he was the Messiah
of whom Isaiah had spoken.
A second reason for Jesus to perform miracles was to show his divinity, so that people would
believe in him. After the miracle of water and wine, John writes “This, the first of his
miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his
disciples put their faith in him.” When he is preparing to revive Lazarus, Jesus says "This
sickness will not end in death. No, it is for God's glory so that God's Son may be glorified
through it.” (John 11:4). Let me give two more examples of how Jesus showed his divinity
following miracles; first, after the feeding of the 5,000 he proclaimed “I am the living bread
that came down from heaven” (John 6:51); second, during the healing of the blind man (John
9:5) he said “While I am in the world, I am the light of the world"”
Third, a most important function of the miracles Jesus performed in his lifetime was to
prepare us for the ultimate miracle, which was his resurrection from the dead. Its
centrality to the whole Christian faith and to salvation is stressed by Paul in 1 Corinthians
15:17 “And if Christ has not been raised, your faith is futile; you are still in your sins”. If
Christ had not performed miracles in his lifetime – including raising the dead – our
acceptance of the resurrection would be all the harder.
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Finally, Jesus’ miracles foreshadow the fulfilment of his promises to his followers after his
Ascension (John 14:12) “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.” This
passage, its subsequent fulfilment in Acts following Pentecost underline that miracles were
not to be acts of Jesus alone. Those acting in his name – effectively under the banner of the
Kingdom of Heaven - would themselves be empowered to carry out miracles.
Let’s recall Acts 3, just after Pentecost; “One day Peter and John were going up to the temple
at the time of prayer--at three in the afternoon. Now a man crippled from birth was being
carried to the temple gate called Beautiful, where he was put every day to beg from those
going into the temple courts. When he saw Peter and John about to enter, he asked them for
money. Peter looked straight at him, as did John. Then Peter said, "Look at us!" So the man
gave them his attention, expecting to get something from them. Then Peter said, "Silver or
gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth,
walk."
Taking him by the right hand, he helped him up, and instantly the man's feet and ankles
became strong. He jumped to his feet and began to walk. Then he went with them into the
temple courts, walking and jumping, and praising God. When all the people saw him walking
and praising God, they recognized him as the same man who used to sit begging at the temple
gate called Beautiful, and they were filled with wonder and amazement at what had happened
to him.” See how the miracle, performed in Jesus’ name, not only helped the needy but led
others to faith.
I now want to address some key contemporary objections to miracles. Why might they be a
stumbling block to people today?
Scepticism about miracles grew up during the enlightenment, when it became a fixed belief
that there were laws of nature based on normal and experimentally repeatable patterns of
cause and effect that could not be broken. Since miracles are in effect suspensions of these
laws, they were “impossible”. David Hume, the Scottish philosopher, was one of the first to
put forward this view. There is a philosophical as well as a scientific problem here, not just
whether miracles happen but whether a miracle can be logically defined. It is clearly
important to acknowledge this view, which still pervades much of our thinking. Many would
rather claim their senses have failed than admit a miracle.
More recently it seems that both science and popular culture have become much more
receptive to the idea of miracles. In the case of science, we have, for example, the
development of not as fixed as previously thought. One may also note astrophysical theories
of the beginning which inter alia make sense of Jesus’ omnipresence and ability to perform
miracles when followers pray in his name today (Ross 2000). Meanwhile, the growth of New
Age beliefs, misconceived as they are, have imported the miraculous and the spiritual world
generally back into our culture via the mysticism of the East. People are accordingly more
receptive to the possibility of miraculous events.
Another ground for scepticism about miracles may be doubt about the integrity of the
authors of the Bible and the texts that have come down to us. I would note that the Bible
texts have come under intense scrutiny from which they have emerged very well, as for
example being written close to the event and hence unlikely to have myths about miracles
appended. The events of Jesus’ life are related in a “matter of fact” and “fitting” way. I would
also reply here that the greatest miracle – the resurrection – is the one that is most strongly
attested to, with the reference in 1 Corinthians 15:6 for example “After that, he appeared to
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more than five hundred of the brothers at the same time, most of whom are still living, though
some have fallen asleep.” The resurrection was also reported by non-Christians such as
Josephus and attested to by the willingness of the Apostles to die for Jesus’ sake. Acceptance
of the resurrection – the cornerstone of the Christian faith, lends powerful support to the other
miracles.
I would also suggest that we should also consider the miracle which is all around us – God’s
creation itself. Close consideration of the design features of the universe and of life as
stressed in Ross (2001) decisively rejects the possibility that what we see arises from chance.
As the
Father acted, so did the son in Colossians 1:15-16 “For by him all things were created…he is
before all things, and in him all things hold together.
Even if we believe in miracles in Biblical times there are many Christians who consider that
miracles ceased at the time of the apostles. This is I think a sad misinterpretation of certain
texts such as 2 Corinthians 2:12 “The things that mark an apostle--signs, wonders and
miracles--were done among you with great perseverance.” As is this showed only an apostle
to perform wonders. In fact we know that miracles have been performed by saints and other
believers throughout church history, and miracles are still being performed by Jesus’
followers speaking in his name today. Heidi Baker is an American missionary in
Mozambique whose work has led to a huge revival of faith in that country. Let me read to
you from a time when due to government action she was confined to a small space with 100
orphans and no food (p52).
There are authenticated cases of raising from the dead in Africa and China (also covered in
Baker’s book); one can watch miracles occur around TV evangelist Benny Hinn and many
authenticated miracles have occurred in the Airport church in Toronto. Speaking personally,
beyond my father in law’s cure that I cited at the start, I have met a woman who was dying of
cancer when the tumours abruptly disappeared after prayer, to the bafflement of doctors. I
have been part of a session of praying round a house which ended in a form of exorcism of a
very active spirit (that pushed me against the wall)- after which the children of the house
stopped habitual nightmares.
Can miracles happen in our own lives? The answer is yes. God wants us to do miracles, in
gratitude for our salvation as emphasised in James 2:26 “As the body without the spirit is
dead, so faith without deeds is dead”. But we need faith for God to act. In Mark 6:5-6 in
Galilee it is recorded that “He could not do any miracles there, except lay his hands on a few
sick people and heal them. And he was amazed at their lack of faith.” Remember that a
central message of Jesus is that if we have faith in him our sins are forgiven and we are
reconciled to God. Faith in this sense is not just trust in him but a willingness to accept the
need for personal change and adoption of God’s ways. Indeed, we should remember that the
change in lives – including my own, as a consequence of becoming a Christian is also a
miracle that forms a testimony to the other miracles in the Bible.
To sum up, both Jesus’ miracles and those performed today confirm the truth of the Gospel
message, help those in need and bring glory to God. They complement preaching the Gospel
even as the early church cried out “Now, Lord, consider their threats and enable your servants
to speak your word with great boldness. Stretch out your hand to heal and perform
miraculous signs and wonders through the name of your holy servant Jesus." (Acts 4:29).
Miracles are indeed a road to faith and need not be a stumbling block. Let us not be shy in
acknowledging both Jesus’ miracles and those of today.
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---CHRISTIANITY AND CONTEMPORARY ISSUES---CHRISTIANITY AND MARRIAGE
CHRISTIANITY AND ENTERPRISE
CHRISTIANITY AND POLITICS
CHRISTIANITY, HEALTH, WELLBEING
STATUS OF WOMEN
CHRISTIANITY, PROPHECY AND MIRACLES
If one of the above topics is not available see pdf attachment
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CHRISTIANITY AND ENTERPRISE
Objectives;
1. Explain the term enterprise.
2. Delineate the link between the Christian faith and enterprise.
3. Examining texts in the New Testament that promote enterprise.
4. How do Zimbabwean churches promote enterprise?
What is enterprise?
- Enterprise refers to the various forms of innovative entrepreneurship which generate income.
These are commercial business ventures, projects, firms aimed specifically at growth and
profit.
Forms of Enterprise in the Gospels
- carpentry Mk 6
- olive tree gardens e.g. Mt of Olives Mk 11:1ff.
- vineyards and wine presses Mk 11:1ff, 12:1ff.
- temple tax Mt 17:22ff.
- tax collectors and taxation Mt 22:15ff, e.g. Levi, Zacchaeus Lk 19.
- money changing
- sheep breeding
- investments e.g. the talents and pounds
-fishing
- carpentry e.g. Joseph
- healing the sick, physicians e.g. Luke.
New Testament Texts Promoting Enterprise
Make notes from teachers lecture
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CHRISTIANITY AND POLITICS
Objectives
 Explain the concept of good governance and responsible citizenship.
 Interpret texts in the New Testament that refer to good governance and responsible
citizenship.
 Discuss the relationship between Christianity and the State.
Concepts of good governance and responsible citizenship
Governance?
- Governance is "the process of decision-making and the process by which decisions are
implemented (or not implemented)"
Good governance is a term used to describe how public institutions conduct public affairs and
manage public resources. It is “the manner in which power is exercised in the management of
a country’s economic and social resources for development”
Concepts of Good Governance:
(a) Accountability – It includes financial accountability, in terms of an effective, transparent
and publicly accountable system for expenditure control and cash management, and an external
audit system. It includes transparency in the management and use of public funds.
Includes sound fiscal choices, made in a transparent manner, that give priority to productive
social programmes – such as basic health services and primary education vital to improving
the living standards of the poor and promoting economic development – over non-productive
expenditures, such as military spending.
- Public funds should be audited in a transparent manner and results be made public.
b). Transparency of decision-making, particularly in budget, procurement processes, against
all forms of corruption and waste.
(c) The rule of law. A fair and stable system of laws essential so that businesses and individuals
may assess economic opportunities.
Laws to be applied consistently and fairly. All members of society including the leadership
should not be immune to the system of law. Conflicts to be resolved in a transparent and
equitable manner.
(d) Participation. Good governance requires that civil society has the opportunity to
participate during the formulation of development strategies.
Communities and groups should be able to participate in the design and implementation of
programmes and projects. There should be a consultation process before a public program is
implemented.
e) Effectiveness and efficiency
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f. Responsiveness
g. Monitoring, supervision & evaluation.
Responsible Citizenship
A citizen, according to Heywood (1994), is a member of a political community who is endowed
with a set of rights and a set of obligations. A similar definition is by Jary and Jary (1995) who
say that a citizen is any member of a political community or state that enjoys clear rights and
duties associated with this membership.
Citizenship is the relationship between the individual and the state in which the two are bound
together by reciprocal rights and obligations (Heywood, 1994). The relationship may be
compared to a coin, which is made up of two sides that reciprocate each other. The two cannot
do without the other. The relationship is symbiotic which means that the state and the citizen
depend on each other. Each side derives benefits from the other. Each side cannot do without
the other side.
Responsible citizenship means that a citizen must meet certain obligations.
Being a citizen means that one also has an obligation, which is a requirement or duty to act in
a particular way (Heywood, 1994).
Characteristics of a good or responsible citizen:
- obeys the law
- respects authority
- contributes to society and the community
- patriotic i.e. loves his/her country
- respects all nationalities
- believes in doing what is right
- stands up for the rights of others
- unselfish, tries to serve others b4 himself or herself
- protects the environment
- participates in the democratic process
- HONESTY a student is expected to be honest in his work, leisure, and relationships with
others.
- COMPASSION is the emotion that you feel when you genuinely care for other people and
living things. At Denbigh, our compassion enables us to think about others and see the
importance of their needs.
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- RESPECT for self and others is an important citizenship trait. Self-respect allows us to take
pride in our behaviors and our work. Respect for others ensures that every one of our students
genuinely feels a part of Denbigh High School. Respecting others also means valuing different
ideas and points of view.
- COURAGEOUS means doing the things that may be difficult or unpopular in order to help
others. Denbigh students are expected to make wise and ethical choices.
For e.g. an obligation to pay taxes, or to respect the authority of the state or to follow the
rules of the road. In a nutshell an obligation is what a citizen is supposed to do while a right is
how a citizen is supposed to be treated.
There are two types of obligations for a citizen: legal and moral. A legal obligation means
being obliged to do something. There is an element of coercion. It is like a duty. Failure to
observe them may lead to court action. E.g. failure to pay tax may lead to a person being taken
to court. People observe them because they fear punishment.
A moral obligation is something that is thought to be right or morally correct to do but cannot
be enforced through the courts. No punishment is carried out for failing to carry them out. For
e.g. it is a moral obligation to attend a funeral, to assist the poor or to greet elders. People may
feel bad for failing to attend a funeral of a neighbour but no one will punish them. It is therefore
this negative feeling that drives people to observe and follow moral obligations.
Another obligation is political obligation, which refers to the duty of citizen to acknowledge
the authority of the state and to obey its laws. Citizens should recognize the authority of the
state and obey its laws. If the state fails to follow its side of the agreement/contract citizens
have the power to remove the state: the acceptable way of doing this is though elections. If
citizens fail their side of the contract the state punishes them.
New Testament Texts on Good Governance and & Responsible Citizenship
- Jesus urged people to pay Roman taxes Mk 22:15ff.
- Roman taxes, temple tax
- John’s advice to the new converts.
- being a good neighbour that is living in harmony with others in society e.g. parable of the
good Samaritan.
- Jesus teachings on reconciliation as opposed to all forms of resistance and revenge.
- The offended party is therefore commanded to forgive an indefinite number of times.
- When disputes arise, the offended is commanded to take initiatives to reach out to the offender
and sort out the differences (Philppot, 2008). If no agreement is reached, the next step is to
involve a third party, and if this does not work, seek support from the whole community Mt
18.
- Christians are not to keep anger for the entire day; instead, they should seek reconciliation.
- teaching on the new law on the Sermon on the Mount e.g. teachings against revenge Mt 5:21ff
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- Paul encouraged the Romans to be subject to the governing authorities Rom 13:1ff.
- Paul urged the slaves to be obedient to their earthly masters Eph 6:5ff. Likewise masters are
also urged not to threaten their servants.
- Paul encouraged the Colossians to treat slaves in a just and fair manner Col 4:1ff, 1 Pet 2:18ff.
- Masters to be given honour and due respect 1 Tim 6:1ff
- Citizens to be submissive to rulers Titus 3:1ff.
-Apostle Peter exhorts his church to be submissive to the civil authorities 1 Pet 2:13.
The Church and the State in Zimbabwe
-
Since time immemorial, the relationship between religion and politics has always been
a hotly contested issue. Some argue that the mission of the Church is to confront
injustice and alleviate suffering, doing more to express God’s love for the world. (Kevin
DeYoung, Greg Gilbert, 2009:22). Others are concerned that the church is in danger of
losing its God-centeredness and thereby emphasize the proclamation of the gospel.
-
Chimininge notes that, ‘Relations between church and state are inevitable since both
have to deal with the same people within a given society.’ Chakabva notes that,
‘Although some Churches forbid their members to get involved in politics, Christian
scriptures and most doctrines of the churches do not forbid members to enter into
politics.’
-
The Church celebrated with the state at the attainment of independence in 1980. This
shows that Church-State relations were friendly. That friendship was demonstrated in
the appointment of Rev Canaan Banana to be the ceremonial President of Zimbabwe
(Raftopoulos, 2004:10).
-
Gunda (2010) noted instances when some political officials referred to prophets in the
Bible. The first instance thus noted according to Gunda when “Dr Herbert Murerwa...
and the Minister of Finance...in his Budget speech in (2002) ...referred to the prophet
Jeremiah -in a plea to God, to help this country emerge from its self-inflicted economic
morass” Gunda (2010) also noted the second instance when Dr Murerwa again ended
the national budget presentation by quoting from 2 Corinthians “urging Zimbabweans
to stay on course resolutely because their present tribulations were temporary.”
-
the Catholic Church which has gone to the extent of setting up a commission for
‘National Politics’ that is the, The Catholic Commission for Justice and Peace
(C.C.J.P.).
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prophets as kingmakers - Political parties, (the ruling and the opposition) resorted to
the apostolic sect to garner votes in every possible way. Musendekwa noted that,
Madzibaba Godfrey Nzira who had been pardoned by the then President Mugabe,
‘coerced members of the apostolic sect and other churches in Muzarabani to rally
behind ZANU PF ahead of possible elections in 2011’.
-
Musendekwa also noted that Madzibaba Nzira claimed that, ‘President Mugabe is the
appointed king of Zimbabwe whose authority cannot be challenged.’ This clearly
indicates that prophets subordinated themselves to specific political parties.
-
During the 2007-2009 economic and political crisis, Women from different churches
gathered to pray for the nation. Peace was the prime agenda of many women’s
fellowships because there was political violence. Thus women became ‘mediators’
during political crisis. Many women gathered to pray for the nation and its political
leaders.
-
Intercessions conducted by various churches in Zimbabwe for the economic recovery
and peace show a positive political involvement. As pointed out by Kalu (1998), the
intercessory prayers are a form of political engagement.
-
Efforts by churches in Zimbabwe promote national healing and “rebuilding of
Zimbabwe”. Efforts by the church culminate in the document: The Zimbabwe We
Want. This is a form of political participation by the Zimbabwe catholic Bishops
Conference (ZCBC), Zimbabwe Council of Churches (ZCC) and Evangelical
Fellowship of Zimbabwe (EFZ) in which women were involved but male leaders
feature prominently.
-
national healing and “rebuilding of Zimbabwe”. Efforts by the church culminate in the
document: ‘The Zimbabwe We Want.’ This is a form of political participation by the
Zimbabwe catholic Bishops Conference (ZCBC), Zimbabwe Council of Churches
(ZCC) and Evangelical Fellowship of Zimbabwe (EFZ) in which women were involved
but male leaders feature prominently.
-
The church participates in politics through music. Music is significant because it
comments on the prevailing situation. Through gospel music, the Christian singers
commented the socio-political and economic situation in Zimbabwe. E.g. Olivia
Charamba, Shingi Suluma and Fungisai Zvakavapano-Mashavave, Charles Charamba
have songs that are significant. They comment the political and economic situation and
instil a sense of hope to the bewildered nation. They ‘market’ Zimbabwe to outsiders
and defend the morality of the nation. Gospel music became popular during the crisis
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because it had a therapeutic effect. Thus, like the intercessory prayers for politicians,
the nation and its wealth, the female musicians have stood by the side of politicians in
delivering promises to the nation. Women therefore became partakers in the political
discourses.
-
Many Christians have ventured into politics and have excelled. In Zimbabwe some men
of the cloth like Bishop Muzorewa of the Methodist Church appeared on the political
scene during the liberation struggle in the late seventies.
-
Reverend Canaan Sodindo Banana was the first President of the Independent
Zimbabwe. Catholic Bishops like Archbishop Patrick Chakaipa, Father Fidelis
Mukonori, Father Waiter Nyatsanza and Retired Bishop Muchabaiwa have always been
there to offer guidance to the political leaders. Father Fidelis Mukonori mediated in the
standoff between Mugabe and the military in Nov 2017.
-
-
Archbishop Pius Ncube was always a major critic of President Robert Mugabe's
domestic and foreign policies. Bishop Manhanga, Reverend Msindo and Johanes
Ndanga have always been criticized by Zimbabwean citizens for their involvement in
ZANU Pf party politics.
However, there are some denominations that do not allow their members to get involved
in politics, for example, the Watch Towers are not allowed to vote or even vie for any
political posts. Majority of the Christian churches encourage their members to take up
politics but take Jesus as their role model in terms of leadership. They encourage their
members to be servants of the people rather than being masters.
- Since 2000, however, there was a phenomenal increase in visits made by political
leaders to the apostolic gatherings. Musendekwa (2011:55) noted that, ‘President
Mugabe visited the ZCC shrine where he officially opened an 18 000 seater conference
hall at Mbungo Estate.” In return, Nehemiah Mutendi the leader of ZCC “praised the
president, assured support from his huge following, and declared President Mugabe a
leader sent from God.’
- Musendekwa notes that, ‘The President (Mugabe) and a delegation from his political
party graced the Apostolic Church of Marange Passover festival putting on religious
vestments. The politicians together with some prophets took the opportunity to
denounce opposition political leaders.
- The opposition leaders such as the Prime Minister Morgan Tsvangirai also visited
prophetic figures to consult about their political careers. According to Chibaya,
Mhondoro based, Sydney Mabhiza a bishop of the St John Apostolic Church insulted
Morgan Tsvangirai by saluting him as a “tea boy.” In addition, on the same platform,
ZANU PF National Chairperson Simon Khaya Moyo took the platform to denounce
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MDC leadership by saying, ‘If one does not know the history of this country then it is
quite impossible for that person to rule this country.’
- economic sanctions - Prophet Wutaunashe praised ZANU PF's land reform
programme while criticising the European Union and the United States for imposing
sanctions on certain political leaders.
- Presidential amnesty of prisoners – the sound relationship between the state and
apostolic movements may serve to explain the presidential pardon that was granted to
Madzibaba Nzira whom Zakeyo says ‘had only served only a fraction of a 32 year
prison sentence for a 2003 rape conviction.’
- In 2017 in a series of Youth inter-face Rallies presided over by the then First lady
Grace Mugabe, various apostolic denominations gathered in Rufaro Stadium ushering
praises to Mugabe and Grace as God sent leaders.
- anti-sanctions campaign – The Pentecostal prophet Makandiwa became one of the
several high profile religious leaders to join the anti-sanctions campaign. Others include
Anglican faction leader Norbert Kunonga, Pentecostal Assembly of Zimbabwe's Trevor
Manhanga and African Apostolic Church leader Paul Mwazha.
- Makandiwa 1st Judgement Night Day of Judgment attracted almost 100 000 delegates.
Among those who attended include Minister of Media and Information and Publicity,
Minister Webster Shamu, ZANU PF central committee member Nyasha Chikwinya,
Tourism Minister Walter Mzembi and Shurugwi South Member of Parliament A.
Ndlovu. This shows that prophetic voice can no longer be ignored but it is even set to
influence the minds of the politicians.
- The Pentecostal prophets have also taken a side, whereby they are siding with the
Revolutionary party and defining the challenges faced in Zimbabwe through the mirror
of neo-colonialism.
Prophets & the State: Sour Relations
The relationship between prophets and the political leaders has not always been rosy.
Like
the Biblical Amos who stood denouncing the malpractices done by the leaders and
calling forth for justice to prevail, Zakeyo (2008: 13) notes that, “...some remarkable
individual church leaders though not necessarily identical to Pentecostal prophets have
risen to the occasion to stand up for democratic governance and human rights...”
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- The Fearless Archbishop Pius Ncube has been an outspoken critic of the ZANU PF
government, castigating it openly for suppressing democracy and presiding over
economic ruin which has led to poverty.
- some prophets refused to be manipulated by politicians. At Rainbow Ministries in
Warren Park, the leader of the church noted that, the lives of Zimbabweans will not be
determined by the economic or political developments in the country but by the will of
God. Church followers were being exhorted to remain faithful to God.
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CHRISTIANITY, HEALTH & WELL-BEING

Discuss the New Testament conceptions of health and wellbeing.

Evaluate the challenges associated with Christian conceptions of health and wellbeing.
Well-being- Well-being is often defined as a contented state of being happy, healthy and
prosperous. It consists of experiencing enjoyment, completeness, and meaning, rather than
merely avoiding pain and conflict. Well-being describes what is good for a person or how well
a person’s life is going.
- In the New Testament ‘health’ was not seen as purely physical, but rather as a more holistic
term encompassing complete wellbeing (physical, soul & spiritual). In his 3rd letter Apostle
John states that, ‘Beloved, I pray that all may go well with you and that you may be in health;
I know that it is well with your soul …’ 3 John 1:2.
The Old Testament's perspectives on health continues in the New Testament concepts of
abundant life, blessedness, holiness, maturity, and especially, healing.
Christianity is expected to lessen psychological distress, especially depression and anxiety, to
provide comfort, alleviate pain and suffering, provide hope and meaning, and to help people
cope with problems.
Health as abundant life.
The statement by Jesus in John's Gospel, ‘I came that they may have life, and have it
abundantly.’ (John 10:10 RSV), has often been taken as a description of health. The life Jesus
offers is eternal life, without limits of time or space. Relationship with the living God,
evidenced in believers, produces wholeness of life.
Health as blessedness.
In the Sermon on the Mount, Jesus pictures spiritual well-being (Matt. 5:3-12). The Beatitudes
present the qualities of the citizens of the reign of God that are a complete reversal of earthly
values. Health as blessedness is defined by God-given standards that cannot be conformed to
earthly values.
Health as holiness.
Paul's prayer for the Thessalonians can be read as a definition of health: "May the God of peace
. . . sanctify you wholly, and may your spirit and soul and body be kept sound and blameless
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at the coming of our Lord Jesus Christ" (I Thess. 5:23 RSV). The purity or holiness of the
three parts of a human means total healing.
Health as maturity.
In his letter apostle Paul treats healing as attainment of a state of Christian maturity or
completion in Christ (Col.1:28). Paul acknowledges that he himself has not yet fully arrived at
maturity, but is still growing (Phil. 3:12). Thus health is seen as a gradual development towards
reaching God.
Salvation as healing
Tillcih states, "Salvation is healing. And the saviour is the healer."[23] Thus, Tillich's theology
of healing is rooted in the concept of salvation, which is gained through Jesus Christ as the
New Being. Sickness can be deeply rooted in mental anguish and estrangement, which
manifests itself in the physical body.
The N.T records numerous cases of healing mediated either by Jesus of his disciples. The
healings cover various mental and physical illnesses ranging from leprosy and haemorrhage
to demonic possession. Third, Jesus sees illness as something unnatural to the body, and tied
to an evil power. In such cases Jesus acts as a liberator, freeing the person from evil's grasp
(Mark 9:17-25). Fourth, sometimes Jesus' healing comes with moral repentance, suggesting
that sin is at the root of some illnesses (Mark 2:5).
Causes of Sickness
- demonic oppression Lk 4:18, Legion, epileptic boy, the demoniac in the synagogue at
Capernaum Lk 4:31.
- Viral infection e.g. Peter’s mother in law suffering from fever Lk :39ff.
- contagious infections like leprosy rendering the victims unclean hence to be quarantined.
- sin – e.g. the paralytic at Capernaum, the crippled man by the Sheep Gate.
- sickness as a curse e.g. question by the disciples concerning the man born blind.
- biological disorders e.g. woman with an issue of blood. Existence of physicians.
Methods of Healing
- laying of hands
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- anointing with oil
- use of substance e.g. blind man outside the city of Bethsaida, the blind man commanded to
wash in the pool Siloam.
- shadows and handkerchiefs of Peter and apostles.
- prayer and fasting, Jesus reply to the disciples in the case of the epileptic boy.
- effectual fervent prayer of the righteous James 5:14ff.
- use of wine for stomach challenges1 Tim 5:23.
- reward for one’s faith
- in the name of Jesus Acts 3:6, Mk 16:17.
The Zimbabwe context
Christian Churches are very much concerned about health of the people and their well-being.
Most White Garment Churches hold faith healing sessions for their members and even other
people. Pentecostals also do the same. Miracle working has become part and parcel of these
churches. The Seventh Day Adventist goes as far as teaching people on the correct diet and
healthy living. Sex and health education is offered by some Churches to help their people enjoy
good health.
Main line churches run hospitals, clinics and dispensaries to help people enjoy good health.
Some Churches even train nurses and other health personnel to cater for the deficit in the
society. Churches like Roman Catholic and Anglicans have Congregations of Sisters (Nuns)
and Brothers who dedicate their lives to health. For example in Zimbabwe there are the Little
Company of Mary Sisters who are dedicated to provide health services to people of all walks
of life.
However, there are some Churches that do not allow their members to access medical care.
They use 'holy water' only. The prophets pray for water which they use. This has claimed so
many lives, especially of children who are not immunized against some child killer diseases.
Churches like Johane Marange are an example of those who condemn western medicine.
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The Role of Women in the Church, in Society and in the Home
In his book, Evangelicals at an Impasse: Biblical Authority in Practice (John Knox Press,
1979), Robert K. Johnston, dean of North Park Theological Seminary, Chicago, puts his
finger on an embarrassing situation. While Evangelicals are all committed to a high view of
Scripture, to the absolute authority of Scripture, they disagree on almost everything else.
This is an overstatement, of course. You can take the affirmations of the Apostles’ Creed, and
there may be one or two statements at most which any orthodox Christians would quarrel
with. There is at the heart of the gospel a core of Christian commitment that all Christians
who are committed to Scripture affirm. On the other hand, we as Evangelicals come to a
tremendous variety of conclusions on almost every sort of thing when we approach Scripture.
The subject at hand is but one illustration of this disunity.
To begin with, it is important to affirm that people on both sides of the debate are committed
to the authority of Scripture. It is unfair to say that one side or the other accepts Scripture and
the other does not. This accusation has been made many times in this debate as in others, but
it really doesn’t help to do so. If you take this position, you end up not have any discussion at
all.
Today we seldom debate questions concerning forms of church government. People used to
take these matters very, very seriously indeed – whether you should have bishops, or whether
you should have elders, or whether you should have deacons, or whether you should be more
organized according to congregational pattern. Which is the scriptural form of church
organization? It probably does not make a lot of difference to most Evangelical Christians
today. And yet, blood has been spilt, literally and figuratively, over an issue like that, on the
basis of how people have approached Scripture.
The two divergent approaches to the question of the role of women which are common
among contemporary Evangelical Christians we might call the Traditional View (the majority
opinion) and the Egalitarian View (the minority opinion).
The Traditional View stresses submission and dependence. A woman’s role in relation to
home, church and society is to be in submission to her husband (or to male leadership) and
dependent upon him/them. She has her own sphere and freedom to exercise her spiritual gifts;
but it is ultimately under the leadership of the male, who takes the lead in the home and in the
church, that her gifts are expressed. This view is based on hierarchical understanding of the
relationship of God to Christ to man to woman, stemming from Paul’s argument in I
Corinthians 11, where he presents what we might call a chain of hierarchy: Christ is subject
to the Father, man to Christ, and woman to man. This is the accent of the Traditional View.
The Egalitarian View argues that there is no scriptural reason for women not to share in
leadership in the church, or to participate in a marriage relationship that is based on a
principle of mutual submission and interdependent love. The accent in the egalitarian View is
on mutual submission – not the submission of one party to the other, but each party to one
another – both in the church and in the home.
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Each side has its texts from the New Testament. The Traditional View usually focuses on five
or six texts, starting with I Corinthians 11:2-6, which teaches that the head of the woman is
the man; and I Corinthians 14:33-35, which says that women are to keep silence in the
church; and moving on to I Timothy 2:11-15, where keeping silence in the church is defined
as not teaching or holding a teaching office; and to Ephesians 5:22-33, where Paul argues for
a hierarchical relationship in the family (the responsibility of wives is to submit to their
husbands; husbands are to love their wives as Christ loved the church). There are perhaps one
or two other texts, like 1 Peter 3:1-7, where again wives are exhorted to be submissive to
their husbands, and husbands to be considerate to their wives as they honor them as the
weaker sex.
The Egalitarian View also takes these texts seriously, but it does not begin with these. It
points out that if you leave these texts to the side until the end of the discussion, you will
come out with a different conclusion. If you look at these texts first, you have basically
programmed yourself to come to the Traditional View; but if you put these texts aside for the
time being and first study all else that the Bible has to teach theologically about the role of
men and women – in society and in the created order, in the Old Testament people of God
and the New Testament people of God, in the church and the home – then you come to a
different position.
The Egalitarian View would likely start with a study of Genesis 1, 2, and 3. If you look at
Genesis 1:26-28, you will see that God made man as male and female (not simply male) in
his image. It isn’t simply man who is in the image of God – man as male – but man as male
and female. Both man and woman have a direct relationship with God, and each shares
jointly the responsibility of bearing children and having dominion over the created order.
There has been much debate about what the phrase, “in the image of God,” means. I think it
means to be the representative of God in creation, as the image of, say, a king, or even a
deity, is the representation of the presence and authority of the king or deity (see David J. A.
Clines, Tyndale Bulletin, 19, 1968, pp. 53-103.) In creation, we are to represent God, be his
image in the world, and therefore have certain responsibility over the created order. In any
event, whatever the image of God means theologically, it is jointly shared by male and
female.
In Genesis 2:18-24 the same point is underlined. Both male and female are from God, and
both as one flesh are heirs of the grace of God. It is only the result of the Fall (Genesis 3:16ff)
that the woman becomes subordinate to man. There is not even a hint in the narrative of
Genesis that woman is in any way subordinate to man prior to the Fall.
Note, however, that in Genesis 3:16 the subordination of woman is not prescribed, but
predicted. It, along with other situations, like having to clear your garden of thorns and
weeds, and having to work harder because of the effect that sin has had upon the created
order, is a result of the Fall, rather than prescribed as a part of the created order. Furthermore,
subordination in Gensis 3:17ff is primarily related to the husband/wife relationship. There is
no hint here that all women should be, or would be, under the authority of men.
The egalitarian apologist argues further that in Christ there is a new creation; the results of
the Fall are reversed. Paul makes this very clear in Galatians 3:28, where he says, “There is
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neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”
Whatever inferior positions people might have in society, these have been abolished in
Christ. Under Roman law, there was a radical distinction between slave and free; in the
synagogue there was a radical distinction between Jew and Gentile; and in general society,
synagogue, Roman law and everywhere else there was a radical distinction between male and
female. Greeks in the synagogue were subordinate to Jews; slaves, to free men; and males
had the domination over females here as almost everywhere in the first century.
But in Christ, Paul says, these things have been done away with! So whatever the norms for
general society, in the new creation, the church, there is the beginning of the new created
order: man and woman are one. They are equal.
This new creation, the defender of the Egalitarian View would go on to point out, was
demonstrated in Jesus’ life. Whatever difficulty some egalitarians have with Paul, they
certainly don’t have any with Jesus! There is not one hint anywhere in the teaching of Jesus
that he ever suggested the idea that women are to be dependent on men, or to be in
submission to men, or in any way were to be regarded as inferior in terms of their relationship
within the discipleship community or in the world outside. Quite to the contrary, there are a
host of illustrations that set Jesus over against his Jewish context, as well as the pagan world
outside of Palestine.
He had women disciples; rabbis did not have women disciples. He talked with women in
public; rabbis did not approve of speaking to women in public. He touched women; rabbis
would condemn that. He had friendships with many women like Mary and Martha; women
travelled with him; some wealthy women supported him and his disciples in their ministry
and were identified with him. Women were standing by the cross, and women were also the
first witnesses to the resurrection of Jesus.
Women were regarded by Jesus as equal to men even in the question of divorce. Among the
striking features of Jesus’ teaching on divorce is that he takes the woman and the man as
being on the same footing (Mark 10:11-12). This is quite contrary to Jewish law. And again,
there is not a negative thing said about women, nor is there any hint of a hierarchical
relationship between men and women in marriage.
But this is true not merely of Jesus. As you look at the early church, there are many examples
where women were, in fact, engaged in significant ministries in the church, even in the roles
of leadership. For example, it is very clear from 1 Corinthians 11 and from Acts 21:9 that
women prayed and prophesied in the early church. Without entering into a long discussion on
the meaning of “prophecy,” we may assume that it at least includes what we know as
“preaching” today. It may be more than that; but it is at least that. It is very clear, then, that
women in the early church did lead in public prayer and did prophesy; otherwise Paul would
not be concerned about their wearing veils, which was a symbol of their authority to do this
(1 Cor 11:10).
Again you find women sharing in the deaconate in the early church. Paul in Romans 16:1-2
mentions his good friend Phoebe, who is called “a deacon.” Translations tend to call her a
“deaconess” or simply a “servant” of the church: the word used is the same word that is
translated elsewhere “deacon”; and it is the same word that is normally translated in the New
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Testament as “minster.” It is linked with the foundation idea of what it means to be a minister
of Jesus Christ (cf., Mark 10:45). Paul also speaks of Phoebe’s being a “helper” in the church
(Greek prostatis, better translated “guardian” or “protector”), and that again is a word
implying a position of leadership in the early church. (Other texts that speak of women
sharing the deaconate are 1 Timothy 3:11, 1 Timothy 5:3-16 and Titus 2:3.)
Third, a study of the New Testament data concerning life in the early church finds women
engaging in evangelism and teaching. Look at all the women mentioned among Paul’s
companions. For example, in Philippian 4:2,3 you have a pair mentioned, Euodias and
Syntyche, who “have laboured side by side with me in the gospel.” Now what does that
mean? Certainly it must mean that they were engaged, along with Paul, in pioneer
evangelism. That’s the normal understanding of that particular Greek idiom. The context
makes it very clear what these women were. One of the problems of the Philippian church
was that they had tremendous influence; and because they were not presently in agreement on
some important issue, the friction between them was causing some very negative things to
happen in the life of the church.
Fourth, the Holy Spirit is given, in the teaching of the New Testament, to both men and
women without distinction. And fifth, the gifts that the Holy Spirit brings to the church, sent
from the risen Lord, are given to men and women without distinction. You can find an
example for every gift listed in any of the lists of gifts fulfilled in the life of a women
mentioned in the New Testament, with one possible exception – and that’s only a possible
exception – the gift of an apostle. (But Romans 16:7 mentions a couple who are “well known
among the apostles” – and in the Pauline understanding of what an apostle is, this probably
ought to be interpreted as meaning that they were well known as apostles – one of them is
named. Andronicus, the other Junia. The second name could be male or female. If femal—
and this is the only form of the name attested outside of the New Testament – it would be an
example of a woman apostle in the early church. That is debated, so I will leave it open that
there is one possible exception; but there are no others than I am aware of.) There is not a hint
that any of the gifts of the Spirit are given to men and not at the same time given to women.
Sixth, men and women have a common call to grow in spiritual maturity and to develop their
spiritual gifts. There is no distinction between male and female in this regard either. If a
woman has been given a gift to prophesy, or to teach, or to administer, or to do something
else, then she has a responsibility from God to use that gift for the glory of God and the
service of his people. It is not optional, not something that can be put on a back burner. She
has a responsibility under God to do this. If she does not, she is not playing her part as a
member of the body of Christ, and the church suffers as a result.
It is frequently suggested nowadays that the husband has the primary spiritual responsibility
for his wife. I cannot find any place in the New Testament where this is suggested. As a priest
before God, the wife has full access to the presence of God for herself. (The New Testament
does not teach “the priesthood of all male believers”!) And as a disciple of the Lord Jesus
Christ she has the responsibility for her own spiritual growth.
Even the passages used by those who hold the Traditional View contain certain elements that
seem to contradict the idea that women in the church and in the home are always to be in
submission to men and under the leadership of men. For example, in I Corinthians 11:11-12,
Paul stresses the principle of interdependence of men and women. Verse 5 makes it clear that
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women were permitted to pray and prophesy in public worship. Therefore, whatever I
Corinthians 14 means, where Paul says women are not to speak, and I Timothy 2, where Paul
says that he doesn’t permit a women to teach or to exercise authority over men, you cannot
understand these as absolute prohibitions. You must understand these texts in terms of what
women actually did in the early church and in terms of other fundamental theological
principles.
Again, in Ephesians 5, Paul does not begin his thought with verse 22 (as in most traditional
paragraph arrangements and in the traditional interpretation), but rather with verse 21. If you
begin the thought there, you come to a different conclusion. Paul says, “Be subject to one
another out of reverence for Christ.” That’s the motto or keynote of all that Paul says about
men and women in their relationships in the following verses. There is to be a mutual
submission as one in Christ, as members of the body of Christ, as under the lordship of Jesus
Christ, each in mutual submission to one another. Verses 22 through 24 develop this in
relation to the wife. She is to manifest this mutual submission in Christ by being submissive
to her husband, in spite of the temptation she might have, because of her new-found freedom
in Christ, to lord it over him or to assert her independence.
Verse 25 through 33 work out the same mutual submission in relationship with her husband,
who follows the example of Christ, who was not “head” in the sense of “ruler,” but in the
sense of “servant.” The Son of Man came to serve rather than to be served, and so it is with
the husband who is the “head” of his wife.
Someone might object, “How do you explain Paul’s apparent restrictions on the ministry of
women?” Women are not to speak (I Corinthians 14) or to teach (I Timothy 2). My answer is
that you understand these in light of the clearer passages of Scripture, which speak about
what women actually did. In some people’s minds, of course, the I Timothy 2 and I
Corinthians 14 passages are the clearer passages; and if you begin there, it is hard to get out
of your mind that these are not the clearer passages. But if you can psychologically put them
aside for awhile and go through all the other New Testament material, it becomes clear that I
Corinthians 14:33-34 and I Timothy 2:8-14 are the difficult passages, since they seem to
contradict what Paul teaches elsewhere.
How does this solve the problem? Some Bible scholars simply snip these verses out of Paul’s
letters. Paul must have been consistent, they argue; therefore, he didn’t write I Timothy.
There is actually a slight textual evidence in favor of the view that Paul didn’t write I
Corinthians 14:33ff (cf. F.F. Bruce I and 2 Corinthians). Personally, I accept both passages
as being Pauline, but I would also argue that Paul did not contradict himself; therefore, one
must subordinate what these passages say to the clearer teaching of what Paul teaches
theologically.
Second one should seek to understand these passages in the context of Paul’s dealing with
specific problems in the life of the church. In I Corinthians 14:33-40, Paul is concerned with
orderly worship. The principle is that all things are to be done “decently and in order.” People
were speaking in tongues without interpretation, they were prophesying without waiting for
one another, and the church was in disarray administratively. One problem was related – and
it is not exactly certain what the problem was – to certain married women interrupting the
service by asking questions. It might be that the church was divided like orthodox Jewish
synagogues are today (as well as some churches in the Orient) with the men and women
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sitting on different sides of the room. You can imagine women calling across to their
husbands or somehow interrupting the service by asking questions! We cannot be certain that
this was the background; the historical evidence is unclear. But whatever the background,
Paul was dealing with the question of order; he was not laying down a canon law for the
church until the end of time.
In regard to the I Timothy 2 passage, there would be no point in saying women should not
teach unless they were doing it. In the context, certain women were clearly teaching heretical
things. There was no secular or religious education for women in the ancient world. The
synagogue did not permit women to study the Torah. This put women in a very vulnerable
situation. In response to this concrete situation Paul suggests that women should not teach in
the church.
Does this mean that this passage is a law for all times, that it is intended to separate between
men and women in the exercise of their spiritual gifts in the church? Not at all. Paul is
addressing a specific problem. Today, women have, in the general society, in the church, and
in theological institutions, the same opportunities to study and to develop their teaching gifts
as men. Does Paul’s limitation of the role of women in the church at Ephesus apply to this
changed situation? I think not.
Let me conclude by listing a few hermeneutical principles, which I think lead to an
egalitarian point of view regarding the role of women today and which help to sort out some
of the attendant problems.
First, there is the well-known contextual principle, namely that a text must be treated within
its immediate context, within its full unit of meaning. We must be aware of the danger of
“proof-texting,” of taking portions of Scripture outside their literary and theological context
and using them to support ideas that are quite far from their original meaning. I have already
illustrated this in the interpretation of Ephesians 5:22ff. One must begin with verse 21; and if
you understand verse 21 as laying down the fundamental theological principle, you come to
see the passage as teaching mutual submission of husband and wife, rather than the
subordination of women to men.
The same principle is helpful in understanding the reference to women “keeping silent” in I
Corinthians 14. You must begin with the beginning, verse 40, which says that all things must
be done decently and in order. Again, you realize that Paul is concerned about church order,
not about church law.
Second, there is the linguistic principle. One must look at the original Greek or Hebrew lying
behind a particular text. Here one must recognize that there is a sexist bias in modern and
ancient translations of the Bible. The fact is, nearly all translations of the Bible thus far – all
the ones most of us are familiar with – have been done exclusively by males, who,
unfortunately, are often insensitive to women. Why should Phoebe be called a “servant” and
“succourer,” rather than a “deacon” and a “guardian” (Romans 16)? There is no grammatical
reason, only theological prejudice. Why in I Timothy 3:1 should one translate the passage “If
any man desires the office of a bishop,” rather than “any one”? I will admit that most elders
and bishops in the early church were males, and that Paul seems in this passage to assume
that the people being talked about were males. But the fact of the matter is, you do not have
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to translate it that way. A simple pronoun is used, and “any one” is a good English
translation.
The third principle is the well-known historical principle. One must take the historical, as
well as the literary, context into consideration. This means that you must understand what the
New Testament teaches in the light of the position of women in first century Judaism.
Ecclesiasticus 42:13-14 says, “Better is the wickedness of a man than the woman who does
good, and it is a woman who brings shame and disgrace.” That represented a fairly typical
male Gentile view as well. Jewish males don’t have a monopoly of prejudice against women!
When our daughter was about six months old, an elderly Christian man looked at her on one
occasion and asked, “Boy or girl?” Answer: “Girl.” “More sin and evil in the world,” he
replied. My wife smiled and replied, “No, more sweetness and joy!” It became very obvious
as we spent some time with this man and his wife that they both really believed this. And I’m
afraid there are many people who, psychologically if not actually, would affirm this, who
actually live this way.
Then there is the synagogue prayer, which remains today in the Jewish prayer book, and
which existed at least as early as the second century A.D. “I thank thee, Lord, that thou hast
not made me a Gentile…thou hast not made me a slave…thou hast not made me a woman.”
You have to understand Galatians 3:28 as Paul’s, or, shall we say, the early church’s,
response to this fundamental idea. Galatians 3:28 may actually be an early baptismal formula
that Paul is simply quoting. But it is a response to this particular idea: the church is setting
itself over against the synagogue and affirming the unity of humankind in Jesus Christ.
Another example is the word kephale, which is translated “head” in I Corinthians 11:3 and
Ephesians 5:23. There is no historical evidence that kephale was ever used anywhere in
Greek literature in the modern sense of “decision-making.” Thus, the idea that the husband as
“head” should be the decision-making person in the marriage relationship is quite
anachronistic. The ancients did not think in terms of making decisions in the “head”;
decisions are made “in the heart,” both in the Hebrew Old Testament and the New Testament,
as well as in secular Greek.
Again, the prohibition regarding women’s teaching in I Timothy 2:8-15 must be interpreted
within the context of Judaism, where there was no possibility for a woman to give or receive
formal religious instruction; and in the context of the early church, where the women were
teaching, though these women at Ephesus were teaching false doctrine. The scandal of the
early church was that it was much freer than the general society in regard to the relationships
between the sexes. Because of this, it was constantly being accused of being too loose in its
morality. Therefore, Paul says, on certain occasions, “Let the law of love take precedence
over the law of liberty.” This is a principle Paul applies to other circumstances (e.g., to the
question of foods to be eaten), and here he applies it to the role of women.
Fourth, one should seek to interpret a particular text within the context of an author’s writing
as a whole. You read the difficult in the light of the clear, rather than vice versa. As F.F.
Bruce points out in his new commentary on Galatians, Galatians 3:28 must be the theological
starting place. Here you have an unequivocal statement, a theological statement if there ever
was one, of absolute equality in Christ in the church. And, by definition, this means a denial
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of discrimination either for Gentiles, slaves or women. Everything else that Paul writes must
be understood in the light of this clear statement of a fundamental Christian principle.
Fifth, there is a principle of the analogy of faith. One assumes the consistency of Scripture as
a whole. You must not interpret a particular text in a manner that contradicts a major tenet of
God’s word. Certainly at the heart of Jesus’ teaching and example is the principle that those
who are leaders ought to be servants (Mark 10:35-45, etc.). This is the model Jesus taught.
Whatever conception you might have of a husband being the head of his wife, as such he
must be a servant-leader.
Again, consider what the Bible teaches about creation and redemption. You must understand
its teaching about the role of women as fitting into that. To undercut the clear teaching of
Scripture concerning the sharing of the divine image and the rule over creation by man as
male and female by the use of a few ambiguous texts is certainly a travesty of God’s word!
Or the doctrine of God: God in orthodox Christian theology is not male or female. We find
ourselves tin the awkward situation of having to choose between male and female pronouns,
but there is no hint in the Bible anywhere that God is regarded as either a male or a female.
There are feminine as well as masculine images used of God in the Bible, and others that are
not tied to the idea of sex at all.
Sixth, one is informed by the history of biblical interpretation, which maybe shed light on a
passage at hand. People who take the traditional view need to be aware of the fact that up
until the middle of the nineteenth century most Christians believed that slavery was a divine
institution because Paul says very emphatically that slaves are to obey their masters! A few
verses from Paul and Peter (Eph 6:5-8; Col 3:22-24; I Pet 1:18-25) were used as proof-texts
to oppose a small band of forward looking Christians and others of their day who felt that the
whole idea of slavery as an institution was an affront to the dignity and worth of man as made
in the image of God. Furthermore, the very texts we have been looking at have been used in
the past to argue that women should not be formally educated. That battle has been won, and
it is good to know that it was an evangelical college in North America, Oberlin College, a
century and a quarter ago, that was the first academic institution ever to accept women to
study at the university level. Nearly all Christians today rejoice in the fact that women now
are affirmed in professions, in secular leadership, in government, even as heads of
government; that women have the vote; that women are welcomed into the work force. Few,
if any, traditionalists argue that we should stop educating women, encouraging them to be
lawyers and doctors and teachers, or being allowed to vote. I think we should learn from this.
The most difficult thing about the Egalitarian View is that it is the minority view historically,
and perhaps even today. We must remember, however, that some 150 years ago, believing
that slavery was an evil, and that black Africans were “men made in the image of God” just
like white Europeans, was the minority view in the church. But that view was the correct
view.
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CHRISTIANITY, PROPHECY AND MIRACLES IN ZIMBABWE
 Prophets in African Initiated Pentecostal churches have a long history of prophecy and
miracle working. Followers of Prophet E.H. Guti and wife prophetess Eunor of
Zimbabwe Assemblies of God Africa Forward in Faith (ZAOGA-FIF), Andrew
Wutawunashe and wife, prophetess Ruth of Family of God Church (FOG) and Matthias
and Mildred of Matthias and Mildred Church have also claimed that their leaders
perform such miracles.
 Vengeyi notes that since 2009, Zimbabwe has also seen an eruption of a phenomenon
of ‘prophets’ that perform ‘strange’ miracles. E.g. prophet Emmanuel
Makandiwa and wife, prophetess Ruth of United Family International Church, Uebert
Angel and wife, prophetess Beverly, prophet Tavonga Vutabwashe of Heartfelt
International Ministries, prophet Passion Java and wife prophetess Yasmin of Kingdom
Embassy, prophet Adventure Mutepfa (Revival Centre World Ministry), prophet Oliver
Chipunza and prophetess Makanyara (now late) of Apostolic Flame Ministries of
Zimbabwe, have made news headlines.
 Such Pentecostal prophets claim to perform ‘extra-ordinary’ miracles such as filling
pockets, wallets and hands of believers with bank notes and gold nuggets. After
prayer, followers open their eyes only to find their pockets and wallets full of money
and gold nuggets in their palms. These prophets claim to heal any kind of sickness such
cancer, HIV, AIDS and even raise the dead.
 These prophets claim to have caused people to instantly stop smoking, instantly lose
weight up to 30kgs, and instantly grow full teeth that had long fallen. They usually
surprise their congregations by telling them their house numbers, cell phone
numbers, Identity Numbers (IDs), car registration numbers and the colours of
undergarments their followers would be wearing.
 Other ‘extra ordinary’ miracles include children being born only after three days or
just hours of conception and increasing fuel in cars instead of it getting used up as one
drives. They also specialise in making accurate predictions of events that will happen
in the near and distant future.
 Vengeyi asserts that, ‘these miracles and the doctrine of prosperity which is the anchor
of their preaching are therefore not entirely unknown in Zimbabwe and in Africa at
large. They have been heard of; even in the history of Christianity such events and
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teachings are not new’. The prophecies resemble those of the biblical pre-classical
prophets and Jesus Christ himself.
 However, criticism stems from their controversial spiritual fathers from West
African Pentecostal prophets such as T.B. Joshua of Synagogue Church of All Nations,
Pastor Chris Ayakhilome of Christ Embassy (both of Nigeria) and Victor Kusi Boateng
of Ghana who is Makandiwa’s spiritual mentor, Godfather.
 Some suspect that Makandiwa and Angel could be playing African magic acquired
from either Nigeria or Ghana where such priests are common and one from Ghana
has confessed that several pastors from across the globe including from Zimbabwe
flock to him to get the magic to perform such miracles as making money.
 Followers of Makandiwa, Magaya, Engel & Vutabwashe controversial prophets quote
biblical texts in defense of spiritual fathers e.g. Mk 16:17-18, 1 Cor 2:9 & Jn 14:12.
Such prophets also quote the bible to defend their stand point position.
 Of interest in ancient Israel there was a clash between true and false prophets for e.g.
the conflict between Magaya and the ‘Vapostori’.
 It can be noted that the controversial Makandiwa, Vutabwashe and Engel do have some
prophecies which satisfies the Deuteronomist test of time.
 Prophet Madungwe has also attracted much controversy as he goes to the extremes of
doing a meeting with god in heaven, arresting the devil and imprisoning him, being 2nd
in command in the heavenly hosts.
 The true prophet test of moral character has found Magaya wanting when it comes to
suspected rape cases, and Engels car scandals, payment of consultation fees among
others.
 Controversy also stems from either ‘Pro-Status-quo vs. Anti-Status-quo’. In postcolonial Zimbabwean, religious leaders who oppose the government are labelled as ‘
prophetic’ meaning, true prophets, while those who support government
programmes and initiatives are regarded as false prophets. This is why in Zimbabwe,
Makandiwa together with AICs prophets such as Mwazha, Noah Taguta, Wimbo and
other prominent Pentecostal preachers have of late been accused of being false
prophets. They are accused of supporting the ruling party for participating in the AntiSanctions rally in 2011. On the contrary, pastors who always oppose ZANU PF and
those who did not participate are labelled as true prophets.
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 In ancient Israel true prophets were non-professional & did not receive remuneration
for their services. In Zimbabwe, due to the huge sums of money they collect from
followers, every time they meet, Makandiwa, Magaya, Vutabwashe, Angel among
others are accused of being professional prophets hence false. It is estimated that
Makandiwa collects more than US$100 000.00 per service; of which he conducts more
than five services a week. African Initiated Church prophets have equally been accused
of this professionalism since their clients have to bring gifts, such as chicken, fresh
milk, eggs, bread among others each time they come for consultation.
 Ecstasy authenticated messages and miracles of true Israelite prophets. In our context,
Pentecostal prophets rely heavily on their capacity to make predictions, speak in
tongues, and perform miracles such as making people fall on the ground and lie
unconsciously to authenticate their ministries. Society is, however, divided over this.
Some believe that these are tricks of false prophets who want to claim legitimacy while
a majority of people follow these prophets precisely because of these capabilities.
 It has been argued that the new wave of prophets which arose during and post crisis
period, ‘did not address the structural issues that many identified as having caused the
crisis: poor governance, corruption, lack of rule of law and human rights abuses among
many others. Rather they concentrated on individual sin; prayerlessness, failure to tithe,
not believing in God, following traditional religion, witchcraft, etc.’
 The prosperity prophets, however, stirred a lot of controversy in the country. There
were accusations that the prosperity they preached was only realised by them as
many of them moved from rags to riches. Some people even accused them of consulting
traditional healers to get their healing powers. Others were accused of sexually abusing
unsuspecting Christians in the name of divine healing.
Main line churches like the Roman Catholic Church, Anglican, Reformed Church in
Zimbabwe, Methodist and Lutheran do not believe in prophecy. Members of these churches
who may want to proclaim themselves as prophecy go under scrutiny and may end up being
expelled from the church. In the Roman Catholic Church for example there was the late
Father Augustine Vurayayi from Gweru who had become charismatic and was practicing
faith healing. He was taken to Rome for some years and came back to continue with his
works under control of the Church. Across the western boarder was Archbishop Milingo who
had also started prophesying. He was called to Rome and detained for some time and then left
the Catholic Church. Other break-aways have also taken place in the Anglican and Methodist
Churches because of their strong opposition to prophecy. These Main Line Churches believe
that prophecy is there within their churches but manifests itself in works of charity within the
church.
SIMOYI Z.J.
zjsimoyi@gmail.com
0772 302 556
Page 101
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Majority of the Zionist Christian churches and White Garment Churches (Mapostori) believe
in prophecy. These are the Churches that claim that they have the Holy Spirit and are
sometimes called "Church dzeMweya" in Shona. This phenomena has faced a lot of criticism
from the people because whatever process they go through to become prophets makes them
to be doubted. There is the belief that some of the Churches that for one to be a prophet, he
may have a demon (shavi/Indlozi) first then when he or she goes to this Church, the spirit is
purified to become the Holy Spirit and one becomes a prophet. Some prophets like Paul
Mwazha, Johanne Marange and Samuel Mutendi claim that they received definite calls from
God for particular reasons and they became prophets. These prophets from such churches
have been accused of witch-hunting in their prophecies.
There is also another new wave of prophecy in the Pentecostal movement. These are pastors
from Pentecostal Churches who also claim that they received definite calls from God. They
also deliver oracles to the people claiming that they are messages from God. These prophets
include people like Walter Magaya, Emmanuel Makandiwa, Prophet Eubert Angels, Prophet
Wutawunashe and Prophet Madungwe. Again, these men of God have faced criticism locally
and abroad about preaching the gospel of prosperity. Some have gone to the extent of
claiming to have gone to heaven and wrestled with God or arresting and killing Satan. This
has met with international criticism.
Miracles in Zimbabwe have attracted so many people to the Pentecostal Churches. The issue
of Makandiwa's miracle baby attracted international attention. This was when the prophet is
said to have prayed for a barren woman who gave birth to a child after three days.
Unfortunately the miracle baby died. This and so many other miracles performed by some
prophets attract a lot of criticism. Some prophets have been accused of getting these
supernatural powers from magic.
SIMOYI Z.J.
zjsimoyi@gmail.com
0772 302 556
Page 102