Life, Growth, and Discipleship During the Covid-19 Pandemic: What Do they Have in Common

Persecution, suffering, pain, natural disasters, and other storms of life are common experiences of individual believers and the Church of Jesus Christ since its founding. In these difficult times, we encourage each other to hold fast as God remains all-powerful and in sovereign control over all the affairs of mankind—we do this even when chaos and uncertainty rage around us. Isaiah 41:10 reassures us that we can have this kind of confidence in uncertain times: “Don’t be afraid, for I am with you! Don’t be frightened, for I am your God! I will strengthen you—yes, I will help you—yes, I will uphold you with my saving right hand!” Indeed, only a few verses later we learn that the one who strengthens us with his “right hand” does so by taking hold of our right hand: “For I am the Lord your God, the one who takes hold of your right hand” (Is 41:13). Yet, our Commission to “make disciples of all nations” (Matt. 28:19-20) does not become a “great suggestion” in times of political, racial, economical, natural, and medical turmoil.

Historically, the persecution of the Church has led to the growth of the same, the spread of the Gospel, and the dismantling of barriers to Christianity. Indeed, this history has borne evidence to the fact that the church of Christ thrives more in adversity and opposition than in times of ease, security, and prosperity. In this regard, we know that the second century Church Father and theologian, Tertullian, was correct when he observed that “the blood of the martyr has become the seed of the church.” Therefore, as we ponder the impact of the Covid-19 pandemic on our world, we must ask God to help us to use this time to spread the Gospel and disciple the saved glocally. For this to be accomplished, all believers must avail themselves for progressive discipleship while discipling others (2 Tim 2:2).

In this unprecedented Covid-19 era, if we pause long enough to ponder commonalities between plants, animals, insects, birds, and humans, we will observe two sure similarities, namely, life and growth. While this phenomenon seems simple and may be easily ignored, it remains inarguably true that anything that is alive will and must experience growth. Conversely, anything or anyone that ceases to grow is either dead or near death. Therefore, spiritual growth must continue during the coronavirus pandemic, and such growth is the responsibility of each believer as well as church leaders. Pastors are responsible for providing spiritual growth opportunities to the flock in their care so all can take steps to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18a) during this pandemic.

When church gatherings were precluded by the President’s declaration of a national state of emergency and the suggestion to limit gathering of groups fewer than ten due to the spread of the coronavirus, my fellow pastors and I began praying and strategizing about how we can continue to minister to the flock and to facilitate continued spiritual growth. The following plans were developed and implemented to facilitate continued spiritual growth: (i) we would continue the livestreaming of our worship services; (ii) after research, we determined that Zoom would be the best virtual meeting platform for our church; (iii) the leadership adopted, supported, and promoted the church-wide use of Zoom; (iv) we introduced Zoom to Bible study leaders and attendees, provided training and technical assistance to virtual Sunday schools, midweek Bible studies, support classes, and prayer meetings; (v) we presented and promoted devotional material for spiritual growth; (vi) we encouraged the congregation to take advantage of spiritual growth opportunities; (vii) to share the Gospel with non-believers; (viii) to serve people in need, etc.

Finally, as church leaders promote spiritual growth opportunities during the coronavirus pandemic, it is imperative that we maintain a global perspective to ministry and the Great Commission. We can do this by assisting smaller churches locally, and internationally by providing biblical content to aid the growth of others outside of our church, city, state, and country. If the Church’s disciple-making efforts will reach the “uttermost parts of the world” (Acts 1:8) in our lifetime, those blessed with various Bible translations, numerous study tools, and committed students of the Scripture must intentionally share content for a global audience.

Prayer: The Key to Accessing God’s Infinite Resources

hands clasped on bible praying

Introduction

What is prayer? Is it an indispensable part of your daily life or simply a set of crutches for which you reach when trouble rocks your boat? In unsettling times like these, from “Dan to Beersheba,” the call to or for prayer abounds in religious circles. When a family member is gravely ill, or when there is death in a family, it is customary for well-wishers to say, “You are in our thoughts and prayers.” After a mass killing or a major disaster, political leaders generally request prayer for the affected family, city, state, or country.

 

While it is important to pray during times of crises (2 Chron.7:14; Matt. 14:30), prayer was never meant to be merely a set of crutches for which believers reach in times of trouble. Prayer is designed by God to be a way of life. Jesus not only taught his disciples to pray, He lived a life nurtured by prayer. This fact is recorded in all the apostles’ accounts of our Lord’s life on earth (Matt. 14:19, 23; 19:13; 26:36, 39, 42, 44, 53; Mk 1:35; 6:46; 14:32, 35, 39; Lk 3:21; 5:16; 6:12; 9:18, 28; 11:1; Jn 14:16; 17:1-25).

 

In a recent post on our family group chat, someone shared the following thought, “Prayer should be the key in the morning and the lock at night. When prayer becomes your habit, miracle becomes your lifestyle. Never give up on prayer no matter what comes your way” (Author unknown). This timely reminder echoes the Lord’s statement, “Now He was telling them a parable to show that at all times they ought to pray and not to lose heart” (Lk 18:1)[1]. Since prayer is indispensable, it is important that we endeavor to understand, what it is, why the indifference to it, the reasons the Lord invites us to pray, and how it was a key factor in the fruitful lives and ministries of the early believers.

What is Prayer?

An analysis of the Hebrew and Greek terms reveals that prayer[2] is, “Any form of communication with God on the part of believing people in response to situations that may arise in life. Prayer is marked, therefore, by variety and encompasses petition (including intercession for others), complaint, praise, thanksgiving, confession, imprecation (e.g., Num. 16:15; Ps. 69:22-28 [MT 23-29]), nonverbal communication (Rom. 8:26), and glossolalia (1 Cor. 14:14-15).”[3] Therefore, Prayer may be defined as man talking to or communing with God,

 

Man was created a social being. This means he possesses the ability to relate and have meaningful interaction with others. Social interaction is second nature for humans. It is something that man craves, and if there is a language barrier, he generally finds a way to overcome the barrier. “Prayer is the means whereby we communicate with God. It is not merely an intellectual pursuit; it is the genuinely worshipful communication of the inner spirit of man with God.  Prayer is the key to effectiveness and the nurturing of our relationship with Christ Jesus, our Lord and Savior.”[4]

 

Because prayer is the medium through which man communicates with God, there can be no vibrancy in the relationship if there is a lack of meaningful, ongoing interaction. Prayer must become a way of life. Thomas explains prayer this way:

The illustration of breathing may help to introduce a subject that fills so prominent a part in revelation of God’s will. Breathing is a function of a natural, healthy life. It is a spontaneous, unconscious, incessant act and habit, and it marks the person as in normal health and vigor. So, also, if the spiritual life is healthy, prayer will be the natural, spontaneous, and unceasing expression of it. This is what the apostle spoke of as ‘continuing’ steadfastly in prayer’ (Rom. 12:12).[5]

 

Why the Indifference to Prayer?

If we are called upon by God to pray, why is there so much indifference to prayer among Christians? Why aren’t more believers praying fervently? The reasons may be summarized under two categories, namely, self-reliance and misunderstanding.

 

Self-Reliance

By self-reliance we simply mean a spirit of independence, which is a major stumbling block to prayer. To understand this challenge, we need to understand the natural human mindset. Every person is born with a flawed view of self–the thinking that we are self-sufficient. We inherited this independent propensity from Adam and Eve who committed high treason by declaring independence from God (Gen. 3:1-7). It was this same attitude that occasioned the downfall of Satan and a host of angels (Isa. 14:12-14; Ezek. 28:12-19). Mankind continues to wrestle with this independent propensity. But we must change this self-reliant mindset because it leads to defeated living and will ultimately lead to destruction.

 

Because of this self-reliant propensity, prayer is often a last resort. It generally takes second place to logic. Usually, it is when we have come to the end of our “brilliant” selves and we have something that needs God’s stamp of approval that we pray. Therefore, if nothing major is happening, or we have no major decision to make, we simply merely float downstream. We are under the delusion that because God has given us wisdom and abilities, we only need to depend on Him when it becomes difficult for us. Israel’s self-reliant experiences should serve as a warning to us. From individual leaders (2 Cron. 12:14; Isa. 31:1; Jer. 10:21) to the nation as a whole, they always paid a great price when they relied on self (Josh. 7:1-26; 9:3-27).

 

Misunderstanding

Misunderstanding is another stumbling block to prayer. This is a broad category that includes issues that are reflected in statements, such as, “I don’t know what to say,” “it will not make a difference,” or it may be ignorance regarding the believer’s priestly calling and responsibility.

 

Misunderstanding is truly an unfortunate reason for indifference to prayer. It reflects failure on several levels–from the individual to the local church. It means that we must all do a better job in modeling and teaching prayer. The disciples were not immune to the struggles we face today. Consequently, as they observed the Lord’s disposition in prayer, one of the disciples made the request, “Lord, teach us to pray just as John also taught his disciples” (Lk 11:1). They saw something in Jesus’ disposition and approach that, for the most part, is missing today. We need to cry out as the disciple did, “Lord, teach me!” “Teach us to pray!”  For ourselves, our fellow believers, and the world’s sake, we need the Lord to teach us to pray again as He prayed and taught is disciples.

 

Why Does the Lord Invite Us to Pray?

Why do we need to Pray? Why does the Lord invite us to pray? The question of the “why” of prayer is of paramount importance. If we do not have a sense of the “why” we do something, it is highly probable that we will be misguided, or we will take it lightly. God does not desire for us to grope in the dark; He wants us to know the reason(s) we do the things He has called us to do. It is evident from Scripture that He invites us to pray. Do we pray because God needs to be informed?  No! He knows what we need before we ask (Matt 6:8). He knows everything; He is omniscient (Psa. 139:1-6; Jer. 23:23-24). Yet, He tells us to pray (Matt. 7:7; Lk 18:1; Rom. 12:12; Col. 4:2; 1 Tim. 2:1; Heb. 4:16), and He provides the model (Matt. 6:5-15; note also Jn 17).

 

As we contemplate the question of the “why” God invites us to pray, we will propose four probable reasons: (1) It is a key component in developing a dynamic, enduring relationship with Him, (2) He is underscoring our need for and dependence on Him, (3) He desires for us to solemnly discharge this vital, priestly responsibility, and (4) It is the God-ordained system through which He acts to fulfill His will on earth.

 

Development of a Dynamic, Enduring Relationship

Relationship is the central focus of prayer. “God wants us to have a relationship with Him, and one of the best ways to do that is through prayer.”[6] There are clear indications in Scripture that God desires to have a vibrant, enduring relationship with man. The first indication of this is seen in man’s creation. Unlike the rest of creation on earth, man’s creation was unique. It was discussed and meticulously executed. He was made in God’s image and likeness (Gen. 1:26-27). Not only was man’s creation unique, after his creation, God was having a family type relationship with him (Gen. 3:8). When man shattered the relationship (Gen. 3:1-7), God pursued and restored him (Gen 3:8-21).

 

God’s manifold manifestations to man is another obvious indication of His desire for a personal, dynamic relationship with him. In the diversity of His manifestations, His personal visits are extremely revealing. The following are four noteworthy visits: (1) His visit with Abraham (Gen. 18). This was a special visit to inform him of the birth of his son Isaac (Gen. 18:9-15). In addition, the Lord took the opportunity to inform Abraham of His plan to destroy Sodom and Gomorrah (Gen. 18:16-21) and accommodated his intercession on their behalf (Gen. 18:22-33). Prior to delivering the news, Abraham entertained the Lord and the two angels with Him. They had great fellowship over a meal (Gen. 18:1-14). The second and third were His two extended visits with Moses. In both instances, Moses was with the Lord on Mount Sinai for forty days and forty nights (Ex. 24:12-18 and 34:1-28; note vs 5-6, 28). What a blessed time it must have been. The fourth and most extensive was when the Lord dwelt among men for approximately thirty-three years (the Gospels).

 

God’s plan to create man with whom He would have a dynamic, enduring relationship was made before the foundation of the world and executed in the fullness of time (Gal. 4:4-7; Eph. 1:4). Our finite minds are unable to comprehend the magnitude of God’s love that pursues relationship with finite man. He is the one who invites us to commune with Him (Isa. 1:18).

 

The relationship concept is indicated in the first few words of our Lord’s model prayer, “Our Father who is in heaven. . .” (Matt. 6:9). The same concept of a father-child(ren) relationship is reflected in the words of Paul to the Romans, “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’ The Spirit Himself testifies with our spirit that we are children of God” (Rom. 8:15-16). The terms of endearment, “sons,” “Abba![7] Father!” and “Children of God” are unmistakable. God created man to be a part of His family. Consequently, the terms used are indicative of family. The apostle Paul expressed the same family concept in his address to the Galatians (Gal 4:6-7). In fact, the concept of believers being sons of God is replete throughout Scripture (Hos. 1:10; Lk 20:36; Jn 1:12; 2 Cor. 6:18; Gal. 3:26; Heb 2:10; 12:5; 1 Jn 3:1-2; Rev 21:7).

 

Another integral part of the family relationship as reflected in the model prayer is the relational element that extends to our fellow men, “And forgive us our debts, as we also have forgiven our debtors. . .  For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions (Matt. 6:12, 14-15). We cannot truly pray and develop our relationship with the Father in isolation or to the exclusion of the development of our relationship with each other. Prayer compels us to keep short accounts with each other and with God (Matt. 5:23-24; 1 Jn 1:9; 4:20-21).

 

The heart of the father in the parable of the prodigal son furnishes insight into the heart of God, the Father for His children (Lk 15:11-32). It indicates an intense desire for family relationships. Seemingly, the father was yearning for his son. “But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him” (Lk 15:20). The father was always ready to rebuild the relationship with his son who had left home and squandered his resources. When the son came to the realization of the error of his ways, he returned with a penitential spirit. He sought to make things right. He confessed his failure and was forgiven by his father. The warm welcome was followed by a grand celebration (Lk 15:22-32).

 

God’s heart is also explicitly revealed in the High Priestly prayer of  God the Son, “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world” (Jn 17:24). This prayer was offered to the Father as God the Son was preparing for His return to heaven. This statement is coming from the heart of God, and it will definitely be fulfilled.

 

Prayer is one of the primary means through which man develops his relationship with God. It is the vehicle he uses to commune with his Father. Whether we sin and need to restore the fellowship with our Father (1 Jn. 1:9), or we need to exalt, give thanks, make petition, or intercede (Matt. 6:9-13; 1 Tim. 2:1), God knows us, and He desires for us to know Him. He wants us to become like His Son Jesus Christ. The bottom line is that we cannot develop intimacy with God unless we are in constant communion with Him (1 Thess. 5:17). As we devote ourselves to a dynamic, enduring relationship with Him, we become more and more like Him. God’s desire for us to grow and become like Him is reflected in the Lord’s call to discipleship. We cannot become like Him unless we spend quality time with Him. So, Jesus calls us: “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt. 11:28-30).

 

Within human relationships, there can be no real intimacy and oneness apart from honest, transparent communication. Similarly, man’s relationship with God will not grow unless there is constant communion between him and God. For prayer to become a way of life, our default, it is something we must develop. Sire puts it this way, “It is a discipline – an intentional directed activity. Learning to pray is not like learning sociology; it’s like riding a bike.”[8]

 

Declaration of Dependence on God

A prayerful posture or disposition is necessary because by it we demonstrate our acceptance and declaration of our dependence on God. The Christian life cannot be lived in the energy of the flesh. We cannot grow in our relationship with God if we try to live independently of Him.

 

Conversely, we cannot be victorious in our battle against the forces of darkness apart from God.  A prayerful posture is critical because our warfare is spiritual. We are not wrestling against visible foes; they are invisible (Eph 6:10-18). We need God in order to live victoriously; we were not made to be independent of Him. James sums it up well,

Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us”? But He gives a greater grace. Therefore, it says, “God is opposed to the proud, but gives grace to the humble.”  Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded (Jas 4:5-8)

Also, Paul declares, “But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place” (2 Cor. 2:14)

 

We need to understand that the life we are called to live is supernatural. We are self-deceived if we believe that we merely need God’s help. We need more than God’s help; we need Him to live His life through us.  We are either living in a prayerful disposition or posture in recognition of our reliance on Him (Prov 3:5-6; Rom. 12:12; Acts 1:14; 2:42; 6:4; 4:2; 1 Thess. 5:17), or we are living in the energy of the flesh (Rom. 8:5, 8; 13;14; Gal. 5:16-17). Thomas writes:

This attitude toward God consists of several elements, chief among them being submission, desire, trust, fellowship. There is first and foremost the submission of the soul to God, the attitude of surrender whereby we are in harmony with the will of God. Then there is the desire of the soul for God, the aspiration and longing for His presence and grace. ‘So pants my soul for You, O God. My soul thirsts for God, for the living God’ (Ps. 42:1-2). Then comes the confidence of the soul in God, the sense of dependence on Him, and the utter distrust of self and our own will and way. Last of all there is the fellowship of the soul with God, the delight in His presence and freedom of communication with Him at all times.[9]

 

The bottom-line is that, in and of ourselves, we cannot live the Christian life or do anything to please God. The Lord tells us, “. . . Apart from Me, you can do nothing” (Jn 15:5). The apostle Paul understood this. Therefore, he writes, “ I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Gal. 2:20).

 

We must abandon any spirit of independence, confidence in ourselves, the conscious or unconscious idea that we only need God’s help, and we must accept the fact that we cannot live the Christian life for one second without God. It does not matter how much education we have or do not have. It does not matter how much of the Bible we know or do not know. We must live in complete dependence on Him. The only way this can be done is by living in constant communion with Him. A prayerful posture is the means whereby this is done. The Lord showed us how it is done. During His earthly pilgrimage, He always lived in prayerful dependence on the Father (Matt. 14:19, 23; 19:13; 26:36, 39, 42, 44, 53; Mk 1:35; 6:46; 14:32, 35, 39; Lk 3:21; 5:16; 6:12; 9:18, 28; 11:1; Jn 14:16; 17:1-25), in accordance with the will of the Father (Matt. 26:39; Jn 5:19, 30; 6:38), and in the power of the Spirit (Matt. 4:1; Lk 4:1, 21 cf. Isa. 61:1-2; Matt. 12:18; Acts 10:38; Heb. 9:14).

 

When we understand and accept the fact that it is imperative for us to live in total dependence on God, we will devote ourselves to prayer (Rom. 12:12; Acts 1:14; 2:42; 6:4; Col. 4:2). When we live in total dependence on the Lord, we are overcomers through Him. The apostle Paul understood this. As a result, he states affirmatively that he “can do all things through Christ who strengthens him” (Phil. 4:13). The energy, the power that we need to live the Christian life must come from God. We must yield complete control to the Holy Spirit (Eph. 5:18; Gal. 3:16). It is not Christ and I, but Christ living His life through me (Gal. 2:20).

 

Discharge of Priestly Responsibility

We are children of God (the church) (Jn 1:12; Gal. 4:5-7) with direct access to Him (Heb. 4:16). As His children, we serve in His kingdom as priests (1 Pet. 2:9; Rev 1:6). An integral part of the believer’s priestly responsibilities is to pray for himself and intercede on behalf of others (Matt. 6:5-13; Eph. 6:18-20; Phil. 4:6; Acts 7:60; Rom. 10:1; 1 Tim. 2:1-8; 1 Thess. 5:17, 25; Heb. 13:18). As Thomas puts it:

True prayer cannot be limited to our own needs. As the soul learns more of God’s will and purpose, it enlarges itself and goes out in love and pity for all the souls for whom Christ died. Intercession is not only a definite but also a very prominent part of the real Christian life (1 Sam. 12:23). Our priesthood means intercession. Our Lord’s work has intercession for its crowning point (Rom. 8:34; Heb. 7:25). The Holy Spirit intercedes. We, too, must pray for others, and in so praying our own life of power will be fully realized.[10]

 

Intercession on behalf of others is a solemn responsibility that must never be neglected nor taken lightly. As priest and prophet in Israel, Samuel was careful not to neglect his important prayer obligation. He declares, “Moreover, as for me, far be it from me that I should sin against the Lord by ceasing to pray for you . . .”  (1 Sam. 12:23).

 

God-Ordained System through Which He fulfills His Will on Earth

Tony Evans writes, “I am often asked the question, ‘If God is going to do what He wants to do anyway, why do I need to pray?’ Answer: Because Scripture tells us that there are certain things God will not do apart from our prayers.”[11] The Sovereign Lord established a prayer and response system and has sovereignly bound Himself by this system. He has given clear guidelines in His Word to which an individual praying must adhere. He or she must pray in the Spirit (Eph. 6:18), in faith (Matt. 21:22), and in accordance with the will of God (Jas 4:3; 1 Jn. 5:14). When the believer prays as God instructed, God will act.

 

Praying in the Spirit

There are two contrasting forces of influence available to man–the flesh and the Spirit. There is no middle ground. It cannot be “both/and”; it is “either/or.” We are either walking in the Spirit, that is, being energized, led or controlled by the Spirit (Rom. 8:13b-14; Gal. 5:16, 18, 25; Eph. 5:8, 18; Col. 1:10-11; cf. Jn 15:4; 1 Jn. 2:6), or we are walking in the flesh, that is, being energized, led or controlled by the flesh (Rom. 8:5-8, 12-13a; Gal. 5:16-18). Therefore, to pray in the Spirit (Eph. 6:18), we must be living in the sphere of the Spirit’s influence. One of the reasons why this is so important is because we do not know how to pray as we ought. Paul writes:

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God (Rom. 8:26-27).

 

Praying in Faith

Authentic prayer is a demonstration of faith because genuine prayer springs from the belief that the God to whom we pray is both capable and committed to responding to our prayers. Our prayers are not being expressed to some stranger who does not care one way or the other about us. We are not praying to dumb idols. We are communicating with the living God, our heavenly Father who cares deeply about us. We may wonder if He is going to say “yes”, “no”, or “wait”. However, our faith in His ability or willingness to do what is best for us is unquestioned. When we approach the throne of grace, we must do so confidently (Heb. 4:16), and with a sincere heart and in full assurance of faith because of the blood of Christ (Heb. 10:19-22). As the writer to Hebrews tells us further, “For without Faith it is impossible to please God, for the one who approaches God must believe that he exists and that he rewards those who seek him” (Heb. 11:6).

 

Praying in Accordance with God’s Will

Prayers that will receive a positive response must also be done in accordance with the will of God. Someone may ask, “What is the will of God?” The answer is simple. God has given us His will in His Word, the Bible. The Bible furnishes everything we need for life and godliness (2 Tim. 3:16-17; 2 Pet. 1:1-11). Evans writes, “I hate to say it, but I am afraid a good portion of our prayers can basically be trashed because they have nothing to do with God’s revealed Word. They don’t reflect His thinking at all. God is going to answer prayer that is consistent with His Word.”[12] This means that many of our so-called “unanswered prayers” are really not unanswered prayer, they are simply not prayers at all according to God’s Word.

 

A key factor in the Fruitfulness of the Early Church

When God’s people are offering effectual prayers, God unleashes unlimited resources to accomplish great things for his people. This was the experience of the early believers. Their devotion to prayer was the primary reason they were able to turn their world upside down (Acts 17:6). The book of Acts is the commentary of the Holy Spirit’s acts in and through them.

 

According to Luke, prior to His departure, the Lord told the disciples to wait in Jerusalem for the promised Holy Spirit (Acts 1:4-5). While waiting, rather than being idle or being about their own business, the believers were devoting themselves to prayer (Acts 1:12-14). During their season of prayer, the Holy Spirit directed Peter to lead the nucleus in the selection of Judas’ replacement in preparation for the church’s birth (Acts 1:15-26 cf. Eph. 2:20). They identified two men who met the qualifications (Acts 1:21-24). To ensure the correct person was selected, they asked the Lord to show them the one He wanted (Acts 1:24-25), and He did (Acts 1:26).

 

The nucleus of believers was united (physically, mentally, and spiritually) in prayer (Acts 1:12-14). The oneness that the Lord requested for His children was being manifested in the lives of this band of believers (Jn 17:20-21). Luke tells us that on the day the church was born all the believers were together in one place (Acts 2:1). It is plausible to conclude that they were in their prayerful posture as they have been over the last 10 days since Jesus’ ascension. The believers were in sync with God’s will and purpose, and God unleashed His infinite resources. A miracle took place. They ministered in unknown languages or dialects to the diverse nationalities that were gathered for the Feast of Pentecost (Acts 2:2-3). This phenomenon resulted in the proclamation of the gospel (Acts 2:4-40) and the salvations of thousands of souls; three thousand souls were added to the church (Acts 2:41).

 

It is no coincidence that the revolution continued even when the church grew exponentially. The nucleus modeled and taught the new converts devotion to God, “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The impact of their devotion speaks for itself. The effects were felt individually, corporately, and beyond–there was awe, oneness, sharing and caring, exaltation, and salvation of souls (Acts 2:43-47).

 

When Peter and John were on their way to the temple at the hour of prayer, they healed a lame man (Acts 3:1-8). This caused wonder and amazement among the people (Acts 3:9-10), the proclamation of the gospel (Acts 3:10-26), antagonism, arrest, incarceration by the religious leaders (Acts 4:1-3), but belief by many and increase in the church’s number to approximately 5, 000 men (Acts 4:4). The following day, they were tried, threatened, and released (Acts 4:5-22). Upon their release, they went to the company of believers and reported what transpired (Acts 4:23). The immediate response of the church was prayer, “And when they heard this, they lifted their voices to God with one accord. . .” (Acts 4:24-30). Note the content of the request, “And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus” (Acts 4:29-30). God immediately answered their prayer because their prayer was in the Spirit, in faith, and in accordance with the will of God. Great things happened (Acts 4:31-5:42).

 

When the church was faced with an organizational challenge, probably resulting in part from rapid growth, the apostles would not be distracted from their devotion to prayer and the Word (Acts 6:4). Therefore, they charged the body to select seven qualified men who would serve to solve the problem (Acts 6:3). The congregation selected the men, brought them to the apostles, and the apostles prayed for them before they began serving (Acts 6:5-6). The result was that the word of God continued to spread, and the number of disciples continued to increase (Acts 6:7).

 

Stephen was falsely accused, arrested, and sentenced to death by stoning (Acts 6:8-7:58). While they were stoning him, he was praying also for the forgiveness of those responsible for this wicked act against him (Acts 7:59-60).When the apostles heard that Samaria had received God’s Word, they sent Peter and John there. Upon arrival, they prayed for the converts to receive the Holy Spirit, and they did (Acts 8:14-17). After Paul’s encounter with God on the road to Damascus, He lost his sight and was taken to the city. While there, he was praying and fasting when the Lord dispatched Ananias to restore his sight (Acts 9:8-12)

 

Peter prayed for Lydda who was deceased, and God raised her from the dead (Acts 9:40-42). As a result of this miracle, many in the city of Joppa believed in the Lord (Acts 9:42-43). Peter was praying when the Lord gave him instruction to take the gospel to the Gentile Cornelius. This resulted in the salvation of Cornelius and his house (Acts 10:9-11:18). When Peter was incarcerated because of the gospel, the church was praying for him. While the church was praying, the Lord released him (Acts 12:5-19).

 

While the brethren were praying and fasting, the Holy Spirit chose Paul and Barnabas for their missionary work (Acts 13:1-3). Paul and company prayed and fasted before appointing elders in every church (Acts 14:23). While incarcerated in Philippi, Paul and Silas were praying and singing when the Lord opened the prison door. This miracle ultimately resulted in the salvation of the jailer and his house (Acts 16:25-34). Paul prayed for the elders of the church of Ephesus before departing for good (Acts 20:36). The saints at Tyre and Paul prayed together before he left for Jerusalem on a very dangerous journey (Acts 21:3-5). Paul was praying in the temple when he received ministry directives (Acts 22:17-21). Paul prayed for Publius’ father, who was very ill, and God responded immediately by healing him (Acts 28:8). As a result, many of the islanders believed (v. 9).

 

Concluding Thoughts

It is unquestionable that a prayerful posture is indispensable to Christian living. If we have not developed this most important disposition, it is imperative that we do so because God desires for us to develop a dynamic relationship with Him, to understand that we can do nothing without Him, to know that we are believer-priests on whom everyone else is depending, and to realize that this is the system God has established through which He desires to fulfill His will on earth.

 

Our churches are spiritually anemic. We lack the power we need to live the Christian life because we are not vitally connected to God, the power source. For the most part, we have become content to float downstream. Generally, we are only awakened to offer prayers when there is a crisis, or we are in need. Prayer needs to become a way of life. It needs to be our first and last resort because there is no issue or need that God cannot resolve or fulfill.

 

As we develop and continue to develop a prayerful posture, we must never forget that effectual prayers are always in accordance with the God-given directives we discussed above. That is, we must pray in the Spirit, in faith, and in accordance with His will. If we fail to do so, we will be praying amiss. Consequently, we are not going to see the desired results, and it is probable that we are going to become discouraged and lose heart (Jas 4:1-3). The great danger in this is that we will default to dependence on the flesh, and this will only lead to destruction (Rom. 8:5-17).

 

 


[1] Unless otherwise indicated, all Scripture citations are taken from the New American Standard Bible.

[2] The following Hebrew terms are rendered prayer: (1) tepillâ, in general, supplication to God (Pss. 65:2; 80:4; Isa. 1:15; Job 16:17; etc.); also intercession, supplication for another (2 Kings 19:4; Isa. 37:4; Jer. 7:16; 11:14). (2) Pãlal, to” judge,” and then to ‘interpose as umpire, mediator’ (Gen. 20:7; Deut. 9:20; 1 Sam. 7:5; Job 42:8), with the general sense of prayer (Ps. 5:2; 1 Sam. 1:26; 2 Sam. 7:27; etc). (3) ‘Ãtãr, ‘to burn incense,’ therefore to pray to God (Job 33:6), the prayers of the righteous being likened to incense (Re. 5:8). (4) Lãhash, to ‘whisper a prayer’ uttered in a low voice (Isa. 26:6). . .

The following Greek terms are rendered prayer: (1) desis, prayer for particular benefits. (2) proseuch, prayer in general, not restricted as respects to its contents. (3) Enteuxis (1 Tim. 4:5), confiding access to God . . . (4) Euchẽ , which occurs only once in the NT in the sense of prayer (Jas 5:15) (Merrill F. Unger, The New Unger’s Bible Dictionary, ed. R. K. Harrison. Chicago, IL: Moody Press, 1988), 1025.

[3] Allen C. Myers, ed., “Prayer” in The Eerdmans Bible Dictionary (Grand Rapid, MI: Wm. B. Eerdmans Publishing Co., 1993), 846

[4] A. Wade & G. Prince, Rethinking Biblical Discipleship: Perspective and Practice (Maitland, FL: Xulon Press, 2014), 112.

[5] W. H. Thomas, Grace and Power (Nashville, TN: Thomas Nelson Publishers, 1984), 79.

 

[6]Alex Wohler, “Prayer–God’s Invitation–We Wait He Works” (Beliefnet.com 2017/08 Accessed April 25, 2020). 

[7]“ABBA” (‘Αββα) is an Aramaic word, found in Mark 14:36; Romans 8:15; and Galatians 4:6. In the Gemara (a Rabbinical commentary on the Mishnah, the traditional teaching of the Jews), it is stated that slaves were forbidden to address the head of the family by this title. It approximates to a personal name, in contrast to ‘Father,’ with which it is always joined in the N.T. This is probably due to the fact that, ‘Abba’ having practically become a proper name, Greek speaking Jews added the Greek word pater, father, from the language they used. ‘Abba’ is the word framed by the lips of infants, and betokens unreasoning trust; ‘father’ expresses an intelligent apprehension of the relationship. The two together express the love and intelligent confidence of the child” (W. E. Vine, An Expository Dictionary of New Testament Words [Old Tappan, NJ: Fleming H. Revell, 1966]), 9.

Gerhard Kittel also writes, “When the Aramaic term is used in the Greek Epistles of Paul (R. 8:15; Gl. 4:6), there may well underlie it a liturgical reminiscence, possibly the beginning of the Lord’s prayer. In any case there can be no doubt that the use of the word in the community is linked with Jesus’ term for God and thus denotes an appropriation of the relationship proclaimed and lived out by Him. Jewish usage shows how this Father-child relationship to God far surpasses any possibilities of intimacy assumed in Judaism, introducing indeed something which is wholly new” (“Abba” in Theological Dictionary of the New Testament. Vol. 1, Ed. Gerhard Kittel, translated by Geoffrey W. Bromiley [Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. 1993]), 5.

[8] James W. Sire, Learning to Pray through the Psalms (Downers Grove, IL: InterVarsity Press, 2005), 210

[9] Thomas, Grace and Power, 80.

[10] Ibid., 82-83.

[11] Tony Evans, The Battle is the Lord’s (Chicago, IL: Moody Press, 1998), 315.

[12] Tony Evans, The Battle is the Lord’s, 323.

What Does It Mean To Be Filled With The Spirit?

[Ephesians 5:18]

What does it mean to be filled with the Spirit? This is a question with which many believers wrestle.  What does the Bible have to say about the filling of the Holy Spirit?  In Ephesian 5:18, Paul made a declarative statement, admonishing believers to be filled with the Spirit.  So, what was it that caused Paul to remind believers of their need to be filled with the Spirit?

The context of Paul’s statement is important as we consider his exhortation to be filled with the Spirit. In Ephesians 5:3-5, Paul admonishes the saints to refrain from several immoral practices—”sexual immorality, impurity, greed. . .vulgar speech, foolish talk, and course jesting.” According to Paul, these things are clearly out of character with being a believer, and the person who practices such things will not be a part of the kingdom of God.  Later in 5:6-15, Paul continued his admonition to the Ephesians by noting, for example, that one should not be deceived by empty words, because “once you were darkness and now you are light” [v. 8].  Since we are not children of darkness but children of light, we are to “live as wise and not as unwise” and seek to “know what the will of the Lord is” (vv. 15-17). Indeed, according to verse 17, we can only live as wise children of God by understanding what the will of God is.

In light of the fact that we are children of the light, one of our deepest desires as Children of God should be to know God’s will for our lives.  Indeed, Paul informs us what God’s will for our lives is, which in this context includes being filled with the Spirit. This leads us now to consider 5:18, where Paul commands us to be filled with the Spirit. Paul’s command to be filled with the Spirit is only the second half of a fuller statement which reads, “And do not get drunk with wine, which is dissipation, but be filled with the Spirit.”  God’s will for our lives is to be filled with the Spirit.  So, what does this entail? My goal in this short study here is to define as best as possible what it means to be filled with the Spirit and to provide some characteristics of what a Spirit-filled life should look like.

When Paul said to the Ephesians “Be filled with the Spirit,”  he uses the Greek verbal form “plērousthe,” which is a form of the principal verb “plēroō,” meaning “to fill,” or “make full,” or “fill up.”  It also carries the idea of coming to maturity, or “to be complete, perfect.”[1] Perschbacher further notes that specifically with regard to Ephesian 5:18, the idea is “to pervade with an influence, to influence fully, possess fully.”[2] With this in mind and in view of the broader context of the passage, I believe the idea that Paul wants to communicate is that when Christians are filled with the Spirit, they are controlled by the Spirit,[3] and in such a way that they are powerfully influenced by His holiness and character. Just as the one who is drunk with alcohol is controlled and dominated by its influence [5:18a], so the believer is controlled by the Spirit and comes under His influence.

An analogy of this idea of “filling” in the sense of “being controlled” may be seen in Luke 4:28, where we are told that “all the people were filled with rage,” with the result that they reacted to Jesus violently and were about to throw him over a cliff [v. 29]. Also, we are told in Acts 13:45 that “when the Jews saw the crowds, they were filled with jealousy [against Paul],” again with the result that they were hostile toward him. In these two situations, we see people being controlled by anger and jealousy so that this control produces a certain effect in their lives. In the same way, when we are controlled or filled by the Spirit the result will be a life consistent with the character and holiness of Christ.

Now that we have an idea of what it means to be filled by the Spirit, let us now consider some important features of the form of the verb Paul used in this passage. This will help us to see more clearly what our responsibility is in this process of being billed with the Spirit. The form of this verb reveals three things that need to be understood about the filling of the Spirit.  The first thing we should note about the verb for the filling of the Spirit, as seen in Ephesians 5:18, is that it is in the imperative mood.  An imperative is a command. This means we are commanded to be filled with the Spirit. Interestingly, we may note that while nowhere in Scripture are believers commanded to be indwelt, sealed, or baptized by the Spirit, here Christians are under orders to be filled by the Spirit.[4] This indicates the importance of the role of the Christian in the filling of the Spirit. This gives a human component to the equation. It tells us that the filling of the Spirit is not optional on our part, but instead mandatory.

The second point that Paul wants us to consider from Ephesians 5:18 is that the verb “plērousthe” [“be filled”] is in the present tense.  This means that the filling of the Spirit is an ongoing, continuous, daily occurrence.  Paul wanted the believers to be continuously filled with the Spirit. The filling is not a once and for all experience as compared to the indwelling of the Holy Spirit, which is a one-time act that took place at the moment of conversion.  The idea of the use of the present tense of this text here is “be being filled” or “keep on being filled.”[5]  It is a continuous, day to day, moment by moment experience as we submit ourselves to the control of the Holy Spirit. 

The third point Paul wants us to consider is indicated by the fact that the verb “plērousthe” is in the passive voice.  The passive voice in the Greek [as also in English] means that the subject receives the action of the verb. One is not filled by the Spirit through his or her own self will or abilities.  It is God who fills the individual.  As Couch says, “You continual (allow) the Holy Spirit to come upon and control you.”[6]  Yes, we make ourselves available, but the filling of the Holy Spirit is the work of God alone.  So, in order to be filled, we must be willing to yield ourselves to the control of the Spirit.  I suggest that this begins to happen, when someone confesses his or her sin and asks God to take full control of his or her life.[7]

With a better understanding of what it means to be filled with the Spirit and our part in it, the question is, “What does the Spirit-filled life look like?” What characterizes a life that is controlled by or filled with the Spirit?  How can we tell if we are filled with the Spirit? A Spirit-filled life is one that is characterized by what is described in Ephesians 5:19-21. These verses follow immediately on the heels of the command to be filled with the Spirit and shows us the result of the spirit-filled life. They describe three immediate results of a life filled with the Spirit. The by-product of a Spirit-filled life is one that produces a life of singing, thanksgiving, and submission.

First, a Spirit-filled Christian will have a song and a psalm in his or her heart, but these are not simply or only for personal self-edification. Spirit-filled believers “speak to another in psalms, hymns, and spiritual songs,” which means that their songs minister to each other in the assembly or the church. But even more importantly, these expressions of praise and worship are directed to the Lord—Spirit-filled believers “sing and make melody in their hearts to the Lord.” Together, then, our praise and worship edify one another as they are directed to the Lord. This tells us also that the spirit filled life has a corporate dimension—its effects overflow into the body of Christ and brings glory to God. It is not simply for personal self-fulfillment.

Second, a Spirit-filled Christian is a thankful Christian even in times of sufferings. Gratitude is a natural reflex of a life filled with the Spirit in general, and this reflects what Paul commands in First Thessalonians 5:18: “Give thanks in everything; for this is the will of God in Christ Jesus for you.” In Ephesians 5:20 though, the Spirit filled Christian gives thanks always to God “for each other.” In other words, one of the marks of a Spirit-filled life is a deep sense of gratitude for fellow believers. So, if you find yourself at odds with other believers, it maybe you are not filled with the Spirit. And again, this shows the corporate dimension of the Spirit-filled overflow into the body of Christ.

Third, a Spirit-filled Christian is a submissive Christian.  We as believers must be willing to be submissive to one another, but this becomes natural when we are filled with the Spirit—we do not need to work up our will power to do it. There is a sense of mutual submission in a biblical relationship in which we lay aside our rights and humbly serve one another in love. Needless to say again, this is another effect of the corporate dimension of the filling of the Spirit—we submit to each other and defer to the wider concerns that make for peace and good will in the body of Christ.

Putting this all together, if one wants to know God’s will for his or her life, then one needs to be filled with the Spirit. We cannot know God’s will until we are filled with the Spirit.  The confession of one’s sin is an integral part of the Spirit-filled life.  No Christian can fulfill God’s will for his or her life apart from being filled with the Spirit.[8]  Paul desires God’s people to be continuously filled with the Spirit. When sin breaks the controlling or the filling of the Spirit, the thing to do is to confess our sins and allow God the Holy Spirit to fill us again [see 1 John 1:9].

[1] Wesley J. Perschbacher, Ed., The New Analytical Greek Lexicon” [Peabody, MA: Hendrickson Publishers, 1990], 332.

[2] Ibid.

[3] Mal Couch, The Biblical Doctrine of The Holy Spirit (Fort Worth, TX: Tyndale Biblical Institute, 1995), 126.

[4] As John F. Walvoord puts, “These ministries of the Spirit come at once upon saving faith in Christ.  They pertain to salvation, not to the spiritual life of the Christian” (The Holy Spirit: A Comprehensive Study of the Person and Work of the Holy Spirit [Grand Rapids, MI: Zondervan Publishing House, 1965], 194). That is to say that apart from this command to be filled with the Spirit, there are no other commands for the believer to be sealed, indwelt, or baptized with the Spirit.

[5] Warren W. Wiersbe, Be Rich, Ephesians (Wheaton, ILL: Victor Books, 1976), 136.

[6] Couch, Doctrine of the Holy Spirit.

[7] I should note that Paul does not indicate here in this passage exactly what the prerequisites of the believers are for being filled. I suggest though that from a broader reading of the New Testament a willingness to submit to the Spirit, followed by ongoing repentance and confession of sins are in keeping with the Spirit’s control of our lives. In this regard, Galatians 5:16 is in keeping with my suggestion: “But I say, ‘Live by the Spirit, and you will not carry out the desires of the flesh.” The idea of “live by the Spirit” is that of “keeping in step with his leading.”

[8] Walvoord, The Holy Spirit, 194.

Is God Responsible for the Coronavirus?

The advent of the coronavirus pandemic in recent months has hurled us all into an era of mass disruption in almost all areas of life. Disruptions of this magnitude can be very frightening, and often lead us to focus on the really important issues of life. When faced with the serious threat of death and the real possibility that life in the foreseeable future may not return to the kind of normalcy we are used to, it is natural that we begin to raise questions about God, the world, the meaning of life, purpose, and destiny, etc. Insecurities and uncertainties about life and the future are penetrating experiences that have a way of summoning us to account for the way we live our lives, to wonder about who or what is ultimately responsible for the world as it is, and to consider what the ultimate outcome of everything will look like?

In these moments, all of life and the world tend to gather themselves together in front of us for review—and all in a moment, it seems. For a great deal of people, this is precisely what has been happening in the present coronavirus crisis. And I suspect that as the virus continues to spread, as the death toll continues to rise, and as the chance of a cure for the virus seems further and further away in the distance, our questions will become more acute, and our angst and frustration will rise.

One of the main questions that usually surfaces in a crisis like this has to do with the cause or source of the problem. That is, who is responsible for the virus. Is it of human engineering? And if so, what is the source? Or is it a rogue virus of nature? Or is it a divine intervention—a judgment from God? And if so, should we consider the virus good or evil? One may even consider the possibility that it in some way involves both God and nature, so that God allows nature to turn against man. In a recent Christianity Today’s editorial, entitled “Is the Coronavirus Evil?”[1] Daniel Harrell tries to answer this question of God’s involvement. The subtitle of the article, “Or is this part of life in the world God made?” suggests that the answer to the question of God’s involvement is a positive one. Indeed, he argues that the coronavirus is not evil, because it is part of life in the good world God made.

As Harrell further explains, science requires that bacteria and viruses are all part of God’s plan from the start, since “Death itself is required for organic life to exist.” So, he concludes, it is “Better to view creation not as something perfect gone awry, but as something begun as very good only not yet finished.” There is  more to Harrel’s argument, as for example, his argument that nature, like humans, is endowed with a kind of freewill, so that “The microscopic organism that serves life can [also] threaten to take it away.”

Thus, for Harrell, the coronavirus can hardly be regarded as evil, since it is part of the pool of microscopic organisms God created for good, but nonetheless has the capability like humans to choose to do other than what it was intended to do. All of this means for Harrell that, when God pronounced the creation to be “good” [1:4, 10, 12, 18, 21, 24], and the entirety of it to be “very good,” [Gen 1:31], bacteria and viruses [and the diseases that they may cause] were included in this package and not to be regarded as the result of the Fall. In his own words again, “bacteria and viruses are not bitter fruits of the fall, but among the first fruits of good creation itself.”

My main quarrel with Harrell will not be over the logic of a virus having freewill-like traits and why it cannot be regarded as evil for going rogue. I do not think it requires much to see how logic breaks down here. For if God’s good gift of a freewill led man to become sinful and evil, one could argue that at least the potential for evil was part of God’s good creation, and this makes God ultimately responsible. But even more poignant for our purpose here is that this logic requires us to wonder why the ability of a virus to go rogue and inflict pain, suffering and death is not as equally morally culpable, just as man’s freewill is. In other words, when man sinned by misusing his freewill, he came under swift divine judgment. Yet we do not see a single suggestion in the Bible for a virus being held morally culpable. But I will leave this more philosophical concern for now.

My main concern here is more basic, namely, whether bacteria and viruses in God’s good original creation were capable of becoming villainous and even lethal. First, while it seems obvious that organic life before the Fall requires bacteria and viruses in order to survive, it is not so clear to me that science is capable of demonstrating that these original microbes were capable of going rogue, or were part of a plant “life-death cycle” in the original creation. The truth is, we have no way of knowing what organic life looked like before the Fall. Who knows exactly how the Fall has affected biological/organic life? For this reason, it seems best to assume that the curse has resulted in a good creation gone bad, and this includes all bacterial and viral associations with the survival of organic life.

Second, to speak of the expiration of plant life as death before the Fall severely lacks biblical support. The Bible is very clear that death was not part of God’s original good creation. This is not to suggest that plants were not reaped and consumed as food. Rather, it is to say that such acts of the reaping of crops for consumption is not regarded as death in the Bible. It is interesting that the technical language of “death” in the Old Testament [Heb, mût] is never used of plants, and in the creation account, death only appears as a threat to man for disobedience [see Gen 2:17]. From the very beginning, then, death is a category applicable primarily to humans, and only rarely to animals—but never to plants. It is also interesting to note that the Hebrew nepeš [“life”], the absence or “departure of which is equivalent to death,” applies particularly to humans, rarely to animals, but never to plants.[2] We never read in the Bible of nepeš departing from plants.

From the Old Testament’s perspective, then, it is very clear that death was never a part of the fabric of God’s good creation, with the further implication that the category of death does not apply to plants. What was only a threat in the account of the original creation [Gen 2:17] became a sentence of judgment only after the Fall [Gen 3:19], and a reality implied by God’s use of animal skin for the covering of Adam and Even [3:22]. In the Bible, then, the experience of death is related to the concrete reality of sin, the direct result of the first sin.

The Apostle Paul puts it well when he tells us that death is “the payment for sin” [Rom 6:23], whose entrance into the world was through Adam. For “just as sin entered the world through one man and death through sin. . .so death spread to all people because all sinned” [Rom 5:12]. “Death is related to human sin. . .and sin belongs essentially to the human sphere [Gen 2:17; Num. 27:3; Deut. 24:16; Ezek. 3:18; Jer. 31:30]. And even though the whole creation came under the curse of God’s judgment, it was not because the whole of creation was itself culpable. The creation was subject to judgment because of human sin, and it will be released from the bondage of the Fall when man is himself set free from the curse [see Rom 8:18-25].

So, when God pronounced his creation to be “good” [Gen 1:31] and “complete” [2:2], He did not mean to say it was “something begun as very good only not yet finished,” as Harrell believes. God did not mean to say that his good creation included bacteria and viruses capable of wreaking havoc on human life, or that they were “among the first fruits of good creation itself.” His creation was complete and perfect, and in this regard declared “good.” Therefore, death was not included as part of this goodness, for in the Bible death is never regarded as good. Death is the malicious enemy of life.

In this regard, then, the coronavirus cannot be considered good—as though it originated as part of God’s good creation—since it is opposed to and threatens life. Likewise, it cannot be said that God is responsible for the coronavirus since this would make him culpable for inflicting evil on us. The most we can say is that: in a fallen world like ours, God may choose to allow a virus to go rogue for reasons known only to Himself. In this sense, it can be said that God is responsible for the coronavirus since he could have prevented it if he wished.

In conclusion, it is interesting to note that the first and last references to death in the Bible have to do with human sin and human destiny [Gen 217; Rev 21:3, 4]. All of this points to the fact that sin is the cause of death. The great hope of the Bible is that in God’s new creation, “death will no longer exist” [Rev 21:4]. What was true of the original creation will be true of the new creation—and even more. The biblical view of creation indicates that death is an intrusion into God’s good creation, “an absurdity to be feared and rejected.”[3] Therefore, in the wake of the threat of the coronavirus, death is a diabolical prospect we may have to face in a fallen world like ours.

However, we will do well to remember that neither the coronavirus, nor death itself, has the final word. Death has been defeated, along with the one who holds the power of death, through the death of Jesus on the cross [Heb 2:14; Col 2:14-15]. Jesus is now alive and “holds the keys of death and hell” [Rev 1:18], and for those united to him, “nothing will be able to separate us from the love of God in Christ Jesus our Lord” [Rom 8:37-39]. What is most important now is not who is to blame, or how we can escape the ravages of the coronavirus, but our relationship with Jesus Christ. Only in him are we safe from all the consequences of sin. God has promised that neither sin, or disease, or death will have the final word—”But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells [2 Pet 3:13].



[2] Jaques B. Doukhan, “‘When Death was not yet’: The Testimony of Biblical Creation,” in The Genesis Creation Account: and Its Reverberations in the Old Testament, ed. Gerald A. Klingbeil, pp. 239-42 [Berrien Springs, MI: Andrews University Press, 2015], 339.

[3] Ibid., 340.

A Christian View of Things:
Coronavirus and the Christian Response/outlook

man with face mask


Introuction

News of the outbreak of the coronavirus broke on the world late in the fall of 2019. But it is no longer news that the disease cause by this virus, styled COVID-19 [the new coronavirus itself is called SARS-CoV-2], has reached pandemic proportion. The world today is under a virtual siege, caused both by personal fears and enforced official government lockdowns of whole cities and even entire nations. We are all aware of the panic everywhere, fueled by confusing and conflicting governmental reporting, mainstream and popular social-media trivializations, disinformation, misinformation, and politicization. And, amidst all this noise and confusion, sane and calm voices are hard to find.

Make no mistake, the coronavirus is a serious matter. And baring a few fanatical, eccentric, and polarizing voices, we are all beginning to realize the gravity of this threat as we see the rise in casualties in the silent march of the coronavirus. As I write this article, the worldwide toll of infected cases has reached 2.1 million, with more than 140, 000 death, and in the U. S. alone, over 640, 000 cases with over 30, 000 deaths in all fifty states [healthline.com, access on 4/16/20].

It is now clear that no one is immune from or safe in the path of this virus—from heads of states and top officials, to royalties and nobilities, to celebrities and entertainers, to military officers and ordinary soldiers, to medical professionals and ordinary people, etc.—all are vulnerable. This touches all of us, and Christians are no exception. Christians, however, are not only endangered by this evil virus, but above all people required to provide an appropriate response. Yet even among Christians, fear and confusion exist.

There is an urgent need, therefore, for sanity, clarity, composure, and a clear unified Christian message. So, what is a Christian response? How should Christians respond in a crisis like this? Is there a unique Christian response? In what follows, I will attempt to show what a Christian response to the threat of the coronavirus should look like. I will argue that a Christian response involves three things: [1] the basis of a Christian worldview, [2] a biblical understanding of God’s sovereignty, and [3] our personal attitude/response in the present crisis.

The Basis of a Christian Worldview

Everyone interprets or evaluates the world and his or her experiences in it from a particular point of view, even if they are not aware of it. This particular way of interpreting our world is called a worldview. We develop our worldviews, whether consciously or unconsciously, to help us make sense of the world. There are many different worldviews, but this does not mean that they are all right. They cannot all be right, because this would lead to confusion. For example, there are several different interpretations of the origin, cause, and spread of the coronavirus—it is manmade [China/Europe/America], or simply a product of nature or fate [for those who do not believe in a personal God/god], or of divine origin [God of the Bible/Christian, or some other deity]. A particular worldview, then, leads to each particular response, which is in large measure why we have the kind of confusion we see in the present crisis—because multiple worldviews result in multiple responses.

Even among professing Christians, there are different views on the origin and spread of the coronavirus. For this reason, we must define clearly what we mean by a Christian worldview. In short, a Christian worldview is a biblical worldview. Even so, some would say that this is not helpful because there are many different ways of looking at the Bible. However, there are some broad agreements on some key issues that a broad cross section of Christians agree on that constitutes a biblical or Christian worldview. These include four or five basic issues: [1] The question of origin—“Where did we come from/who is responsible for our existence?” [2] The question of identity—“Who am I?” [3] The question of purpose: “Why am I here?” [4] The question of the state of the world—“What is wrong with the world?” [5] The question of destiny or redemption: “How can I fix it?” or “Where are we headed?”

These are questions that occupy the attention of all major philosophies and religions of the world and determine how we interpret our world and our experience in it. A worldview, then, is a lens, or set of lenses, through which we view everything. It is a set of core values, beliefs, or principles that comprises a comprehensive purview for understanding the world and our experience in it.[1]

Now from a Christian point of view, what determines this all-encompassing lens or set of values is the Bible. The Bible is the lens through which we view the world, it is the filter through which we pass everything to make sense of the world and understand our experience in it. Nothing can be properly understood or interpreted outside the grid of the Bible. It is the mold or matrix by which our conception of the world is formed, because the God of the Bible is the only one capable of interpreting aright the world he created.

In the biblical worldview, then, God is sovereign creator and ruler of the world, who directs all its affairs. And we humans are his special creation, made in His very image and likeness for the purpose of ruling over the creation as his vice regents, whose mission is to multiply and fill the earth with his image bearers [Gen 1:26-28].[2] All that he made was pronounced good, for “God saw all that he had made and it was very good” [Gen 1:31], and the blessings of his providence was especially bestowed on his image bearers [Gen 1:28], whose ultimate goal and reward was to participate in his blessed rest on the seventh day [Gen 2:1-3].

God, then, is the answer to the question of the origin and source of all things. And as well, he is the answer to the question of our identity—we are his special creation made in his image. He made all things good and bestowed his blessings on them all to bring glory to Himself and eternal joy to us. But as we have it now, we all know that not only is something radically wrong with us, but with everything else in our world. The good world that God made is held together not only by the physical laws He installed in nature [see Col 1:17: Heb 1:3], but also by the moral or ethical laws he implants in human nature.

In Genesis 2:17, God told our first parents that to eat of the forbidden fruit in Eden would introduce death in the world: “But you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” The remainder of the story is history, for a chapter later Adam and Eve violated God’s command and rebelled against him [see Gen 3:1-7]. On this original act of rebellion the judgment of God was swift [see Gen 3:8-19], and its ultimate punishment was the sentence of death—“By the sweat of your brow you will eat food, until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return” [Gen 3:17].

This sentence of judgment fulfilled the earlier sanction of Genesis 2:17 that if they eat of the fruit they will surely die. All of this means that life after the Fall would become one of hardship, pain, toil, carnage, disease, suffering, and ultimately death. This is the Bible’s explanation for the problem of the state of the world, of what went wrong and what is still wrong with the world. No doubt there are those who might wonder whether this consequent judgment is fitting for the crime. Clearly, this swift divine severity is an overreaction. How could God consign the whole of creation and everything within it to travail, death, and destruction simply for the eating of a single fruit?

I suggest that this is a rather superficial and trivialized reading of the situation we find in the text. We must understand that Adam and Eve did not simply make a mistake. Their action was not a simple inadvertent mishap of sorts that they would surely have avoided were they thinking clearly at the time. And neither did they sin out of mere curiosity. Instead, their action was a deliberate and calculated move to join in a conspiracy with God’s arch enemy, Satan, to overthrow God and take over the rulership of the universe—an  original “cosmic coup d’état,” if you please.

And what is more, their action was wholly unprovoked—they literally “bit the hand of divine, benevolent, providence that fed them” the bliss of paradise, and all this entirely out of sheer infernal malice incited by the Evil One. They embraced the malice of Satan against God as theirs, so much so that they believed his lie that to eat of the forbidden fruit meant that they would “become like God, knowing good and evil” [Gen 3:5]. And it was precisely because the fruit “was desirable for making one wise”—wise in the sense of being like God so that they are the ones who decide what is right from wrong—that Eve ate of it and gave to her husband [Gen 3:6]. To say the least, sin is a deadly matter, because all sins are ultimately against God. And this first sin of our first parents is the deadliest of all, because it is high treason against the kinship of heaven. It was the original attempt to dethrone God and take over the kinship of the world. As R. C. Sproul puts it, “Every sin is an act of cosmic treason, a futile attempt to dethrone God in his sovereign authority.”[3]

This has significant ramifications for how we view the outbreak of the coronavirus [and, in fact, for every other disaster throughout history, whether manmade or natural], but we must return to this later. For now, we must attempt to complete the picture of the biblical worldview by addressing the question of redemption, or where we are headed, or destiny. In other words, what does the Bible have to say about fixing this problem of the world? Has sin and evil eclipsed the original good purpose of God permanently? Will the world self-destruct and end in ultimate eternal loss and oblivion? Will the consequences of sin—pain, hardship, ruin, disaster, disease, and ultimate death have the last word?

That God has not abandoned his original intention for the world, nor intended that the world should ultimately self-destruct to the point of obliteration and non-existence, was clear from the time of the Fall. For amidst his pronunciation of Judgment, He made a promise that He would redeem his world through the very means by which Satan brough about the ruin of the Fall. Eve, the first woman and mother of us all, would be the source of Satan’s very fall and the restoration of the world. As the ultimate judgment pronounced on Satan, God said, “I will put hostility between you and the woman, and between your offspring and her offspring; her offspring will attack your head and you will attack her offspring’s heel” [Gen 3:15].

From this point on, the rest of the story of the entire Bible is the story of God’s outworking of this promise to undo the work of Satan, to redeem mankind for the fulfilling his original purpose, and to restore his creation to serving his original and ultimate purpose. The fundamental problem underlying all disasters, tragedies, brokenness, maladies, diseases, sufferings, and death in our world throughout history is a moral and spiritual one, which the Bible describes as sin. All humankind is affected by sin and will suffer the consequences of sin both in this life and beyond unless a cure is provided. Like the coronavirus, sin is infectious, and all of us have been infected by it through a kind of “spiritual heredity.”

That is to say, we have all inherited from our first parents in Eden the consequence of their first sin, namely, a sinful, corrupted nature from which we continue to live out and perpetuate the rebellion of our first parents. As Paul puts it, “For all have sinned and fall short of the glory of God,” [Rom 3:23]. And the “payoff of sin,” Paul further tells us, “is death” [6:23]. But ultimately, Paul ties this universal human condition to the first sin in Eden: “So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned” [Rom 5:12].

So, to complete the portrait of this biblical worldview, the answer to this universal human dilemma of the reign of sin and death comes by way of another Adam, Jesus Christ, the ultimate seed of the woman, who dealt a death blow to Satan by way of his death on the cross. In Galatians 4:4-5, Paul tells us that “when the appropriate time had come, God sent out his Son, born of a woman, born under the law, to redeem those who were under the law.” Jesus is the “seed of the woman,” whom Genesis 3:15 promised would deal a death blow [“bruise his head”] to Satan who held us in slavery to sin and death.

All of us were under the curse of God’s law because we came under the curse of our first parents and continue to fall short of God’s glory. But for all who believe in Christ as Lord and Savior, “Christ redeemed us from the curse of the law by becoming a curse for us” [Gal 3:13]. The curse of the law means death by hanging on a tree, but Christ took our place by being hung on the cross for us [Gal 3:10-13; cf. 1 Pet 2:25]. Christ’s death on the cross paid the price for the redemption of the world in full, destroying the hold that Satan had on us and the rulership of the world [see Heb 2:14; 1 John 3:7-8]. Paul beautifully summarizes Jesus’ victory over all satanic control and sin over us by his death on the cross as follows:

And even though you were dead in your transgression and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions. He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross [Col 2:13-15].

Paul further expresses the final triumphant hope of the Christian worldview in Romans 8:18-25:

For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. For the creation eagerly waits for the revelation of the sons of God. For the creation was subjected to futility—not willingly but because of God who subjected it—in hope that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. For we know that the whole creation groans and suffers together until now. Not only this, but we ourselves also, who are the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. For in hope we are saved. Now hope that is seen is not hope, because who hopes for what he sees? But if we hope for what we do not see, we eagerly wait for it with endurance.

There is hardly a better way to round out the biblical worldview than Paul did here. In a world that is fallen and broken by sin, disease, pain, suffering, disaster, and death, often fostered by the terror we often wreak upon one another, only the Christian view as described here makes sense. And this provides a solid basis from which to address the crisis of the coronavirus. The Christian worldview offers hope for the darkest and most dismal conditions we may find ourselves in both personally and corporately, as in the current coronavirus crisis.

A Sovereign God

One powerful implication of this biblical worldview I have just presented is that the God of the Bible is the sole owner and sovereign of the world. To be sole creator and designer of everything means that God owns the universe and directs it affairs. Even after the Fall and rebellion of his image-bearers, He did not relinquish his ownership and original plan for His world. To put it plainly, this means that God remains the sole ruler and sovereign over the universe. The Bible is very clear that God never ceases to be sovereign King over the world He made, that He ever attends with watchful care to the minutest of details of everything and guides them to his desired end.

As R. C. Sproule’s now famous quote puts it, “If there is one single molecule in this universe running around loose, totally free of God’s sovereignty, then we have no guarantee that a single promise of God will ever be fulfilled.”[4] In the universe of God’s sovereign rule, then, there are no “maverick molecules,” no “loose cannons,” and no “rogue viruses” over which He is not in control. At the most macro level, God’s supervision of the world extends to the extremities of the universe, since “He counts the number of the stars; He names them all” [Ps 147:4]; and “You set them in place” [Ps 8:3]. On a less grand scale, all the nations of the earth are under his control so that together “All the nations are insignificant before him; they are regarded as absolutely nothing” [Isa 40:17]. The nations may rage and plot against God’s rule [Ps 2:1-3], but the One enthroned in heaven laughs in disgust” at them [Ps 2:4]; He “frustrates the decisions of the nations” and “nullifies the plans of the peoples” [Ps 33:10]. And even “The king’s heart is in the hand of the Lord like channels of water; he turns it wherever he wants.”

In addition, all of nature is subject to him: “He does whatever he pleases in heaven and earth, in the seas and all the ocean depths. He causes the clouds to arise from the end of the earth, makes lightening bolts accompany the rains, and brings the wind out of his storehouses” [Ps 135:6-7; cf. 147:15-18; Mark 4:41]. Even the animal kingdom is at his command: He commands his lions on his mission of judgment [2 Kings 17:25] and shut their mouths when He needs to protect his faithful people from their assault [ Dan 6:22].

At the most micro level, not a single sparrow “falls to the ground apart from your Father’s will” [Matt 10:29], and “even all the hairs of your head are numbered” [Matt 10:30]. We see here that God’s sovereign will, decision, and care extends to those the world regard as the least—sparrows and his company of fledging disciples. Psalm 104:10-15, 27-30 provides a rather touching account of God sovereign care and provision for his animal creation, so that no part of his creation falls outside his bountiful grace. Amazingly, even though Matthew 10:29 [cf. 6:26] focuses on God’s care of his own people, not even the ungodly and rebellious escape his providential care, since “he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” [Matt 5:45]. That God should continually care so particularly for the entirety of his creation is a clear and powerful testimony to the fact that he intends to redeem it, and ultimately to restore it to its fulness.

Especially relevant for our purpose here is the question of God’s sovereignty over evil and evil spirits, and even in this the Bible leaves us in no doubt. Surprisingly, for many, God is sovereign even over Satan [Job 1-2; 1 Cor 12: 7-8; Matt 4:10] and evil spirits [Matt 12:27-32Mark 1:27]. God even uses the evils of wicked people, turning them into his good purpose [Gen 45: 7-8; 50:19-20; Job 12:16; John 19:11; Luke 22:22; Acts 4:27-28]. More surprisingly for some is the fact that God sends trouble and calamity for reasons known only to him [Judges 9:22-24; 1 Sam 1:5; 16:4: 2 Sam 24:1 Kings 22:20-23; Isa 45:4-7; 53:10; ruth 1:20].

In this regard, Isaiah 45:7 is rather pertinent, “I am the one who forms light and creates darkness; the one who brings about peace and creates calamity.” The New Living Translation’s rendering here is most interesting, “I create the light and make the darkness. I send good times and bad times. I, the LORD, am the one who does these things.” The context of the preceding verses [esp. vv 5-6] indicates that verse 7 is the explanation of Yahweh’s claim to be absolutely sovereign, that he has no peers. As one commentator explains, if there is any doubt as to Yahweh’s claim to absolute sovereignty, verse 7 “should lay it to rest. . . .What Isaiah asserts is that God, as creator, is ultimately responsible for everything in nature, from light to dark, and for everything in history, from good fortune to misfortune. No other beings or forces are responsible for anything.”[5]

In sum, the God of the Bible is absolute sovereign who does what he pleases from his heavenly throne and his purpose cannot be thwarted: “I am the Lord, I have no peer, there is no God but me” [Isa 45:5-6]. “Truly I am God, I have no peer; I am God, and there is none like me, who announces the end from the beginning and reveals before hand what has not occurred, who says, My plan will be realized, I will accomplish what I desire’” [Isa 46:9-10; cf. Dan 4:34-35]. In the words of Paul, “He accomplishes all things according to the counsel of his will” [Eph 1:11b]. And, ultimately, He “works all things together for good for those who love God, who are called according to His purpose” [Rom 8:28].

A Christian Attitude/Response

All of what has been said so far form the basis of a proper Christian response to the current crisis of the coronavirus. Anchored in the Christian worldview described earlier, and the resulting overarching view of God’s sovereignty, we are better situated in terms of how to view and respond to the present situation. Or to put it differently, “What should be our attitude?” I will argue that at least four attitudes should emerge from the above discussion when we consider the coronavirus crisis, namely, gratitude, fear, repentance, and hope.

First, the sovereignty of God should elicit gratitude from his people because even the crisis we are facing is part of his grand design to fulfill his purpose for us and the world. In Romans 11:33, Paul wrote these words, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!” When he wrote these words, it was not because he thought all was well concerning the subject he was addressing. In context, Paul was discussing God’s long promised salvation for Israel, which the vast majority of his fellow Jews seemed to have forfeited when they rejected their own Messiah. So bad was it that only two chapters earlier he lamented, “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for the sake of my people” [Rom 9:2-3]. Nonetheless, Paul knew that even Israel’s rejection of their Messiah will in the long run turn out somehow to their salvation and that of the redemption of the world. So, Paul could still rejoice and be thankful for God’s inscrutable wisdom, despite his own misgivings about the grave failure of his own beloved people.

Likewise, God’s sovereign providence in our present situation is working out everything for the good of his people and the ultimate restoration of the world, and our proper response should be one of gratitude. This is the logic of Paul’s statement “in everything give thanks. For this is the will of God in Christ Jesus for you” [1 Thess 5:18]. “To thank God at all times is to see God working in every situation to bring about the divine saving will. This is not to say that God causes suffering and affliction, but to acknowledge, as Paul does in Rom. 8:28, that God works for the good of the elect through every situation.”[6] Since God’s sovereignty is at work in every situation with a good end in view, it means that “whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” [Col 3:17]. This extends to the most mundane of activities: “So whether you eat or drink, or whatever you do, do everything for the glory of God” [1 Cor 10:31]. To do everything for God’s glory is to live purposely with gratitude in a world gone awry, not simply exercising blind faith.

Second, the sovereignty of God should engender a certain kind of holy fear in us amidst this crisis. Naturally, there is a great deal of fear around because of the treat of the coronavirus, both among Christians and non-Christians. But the kind of fear I am speaking about here is not paranoia that leads to distress and loss of heart and hope. Rather, it is a kind of sobriety that makes us realize that what we are experiencing is not a simple human undertaking.[7] For even if there are those who choose to believe that this is of our own making, we would still need to ask whether God is concerned or not with such a sinister human undertaking. In other words, if God is sovereign and nothing escapes his gaze, why did he not prevent it? So, did he allow it or not? And if he did, why?

It is not unusual in Scripture for God to allow disasters and evil not only to befall his people as forms of chastening, but also to judge the wicked and ungodly. The classic example of the former in the Bible is the case of Job. The clear testimony of Job chapters 1 and 2 is that God allowed Satan to bring disaster after disaster into the life of Job [see 1:9-12; 2:1-6]—loss of properties, loss of children, loss of health, loss of friends, loss of wife’s support, pain and grief. Yet we are told that “In all this Job did not sin, nor did he charge God with moral impropriety” [1:22; cf. 2:10]. Instead, Job fell-down and blessed and worshiped the Lord, acknowledging that nothing he possessed in this world belonged to him: “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed” [1:21].

The disasters God allowed in Job’s life were to test him to see how well he feared the Lord. When God boasted before Satan about Job as “a man who fears God and turns away from evil” [1:8; cf. 1:1], Satan retorted, “is it for nothing that Job fears God?” [1:9]. What Satan implies here is that Job fears God because of what God gives him—all the material wealth, prosperity, security, and position. The test, then, was to see whether Job valued these more than the Lord Himself. Allowing Satan to pull the rug entirely from under Job’s feet no doubt frightened him, if only momentarily, but this frightful experience also generated a deeper sense of the fear of God in him. For when the rug is pulled out from underneath, the only thing left to do is to fall before the One who is more worthy than any and everything in this world.

Crises, like the coronavirus pandemic, often have the solitary effect of reminding us of the most important things in the world we take for granted—the gifts of God and God Himself. The irony is that the gifts God gives us often become idols replacing Him and his will and purpose for our lives, so that we use the true God as the supplier of the actual “idol-gods” we worship and not even realizing it. The removal of the idols we worship should frighten us so that we realize who the one true God really is—and this can be even more frightening.

In keeping with the response of fear for the Lord, the third Christian response should be one of repentance. Crises, trials, pain, and suffering are intended by God to purge and purify his people from personal sins and idolatrous participations. The isolation and limitations brought about by the removal of much of the structures, systems, and normal practices, behaviors, and ways of life  due to the threat of the coronavirus crisis provide a unique moment for Christians to pause and reflect deeply on what we have taken for granted. On the one hand, upon adequate reflection and evaluation, if our response is like that of Job, then we have little to fear—“The Lord gives and the Lord takes away. Blessed be the name of the Lord!”

On the other hand, however, if our reflection exposes failures, then there is the need for repentance. Curiously, in the end, even Job found the need in his heart to repent, “I had heard of you by the hearing of the ear, but now my eye has seen you. Therefore, I despise myself, and I repent in dust and ashes!” [Job 42:5-6]. The furnace of the peril of disaster and death does have a purifying effect that we escape only to our further ultimate peril. Here also we may follow the example of Daniel when he confessed his and the sins of his people: “O Lord, great and awesome God who is faithful to his covenant with those who love him and keep his commandments, we have sinned! We have done what is wrong and wicked. . . .Therefore, you have poured out on us the judgment solemnly threatened in the law of Moses the servant of God for we have sinned” [Dan 9:4, 11; see the whole of vv. 4-19].

Finally, a Christian response should include hope. Even if in some ways we are implicated in the chastening brought on by the coronavirus crisis, this is no cause for despair. Repentance and confession are our first recourse, and out of this comes the renewal of hope. But the restoration of hope does not mean that God will end the crisis or that Christians will be spared from disaster. Whether God directly brings disasters or allows them in our world, it does not mean that his people are protected from their physical effects. Elijah, for example, prayed that God would cause a drought on the land for three years [1 Kings 17:1; 18:1], but he himself was severely limited and isolated by the effects of the drought. He had to hide himself for these three years [1 Kings 17:3] and later fled for his life [1 Kings 19:1ff].

Nonetheless, Christian hope transcends the threat of any crisis, not because we are confident that we will be spared from disaster, but because our hope does not end here in this world. As Paul puts, “For if only in this life we have hope in Christ, we should be pitied more than anyone” [1 Cor 15:19]. As we all know, many Christians have already been infected by the coronavirus, some of whom have even died. Yet Christian hope triumphs because death does not have the final word for us. From the Christian’s perspective there is no “maverick molecule,” “no maverick cell,” “no loose or rogue virus” outside of God’s control.[8] So, even in the face of death threatened by the coronavirus, we can be at peace and thereby offer hope to the hopeless around us. The Christian’s hope frees him to engage the world in its hopelessness, offering hope for it beyond death, beyond this life. The Christian can respond to this crisis with hope because he has already begun to share in the hope of Christ’s resurrection. As 1 Peter 1:3 puts it, “According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.”



[1] It is “The conceptual lens through which we see, understand, and interpret the world and our place in it” (Tawa J. Anderson, W. Michael Clark, and David K. Naugle, An Introduction to Christian Worldview: Pursuing God’s Perspective in a Pluralistic World[ Downers Grove, ILL: InterVarsity Press, 2017], 12). As another author puts it, “A worldview is like a contact lens: it’s the way we view the world. I don’t give a lot of thought to my contacts throughout the day. I don’t look at them when they’re in my eyes. I look through them and see the world. Similarly, we look through worldviews and interpret the world around us” (Trevin K. Wax, An Introduction to a Christian Worldview,” in Christian Worldview Handbook, ed. David S. Dockery and Trevin K. Wax [Nashville, TN: Holman, 2019], p.?).

[2] All references and quotations in this article are from the NET Bible, unless otherwise noted.

[3] R. C. Sproul, The R. C. Sproul Collection, Volume 2: Essential Truths of the Christian Faith/Now That’s a Good Question (Carol Stream, ILL: Tyndale House, Inc., 2017], 186.

 

[4] R. C. Sproul, Chosen by God: Know God’s Perfect Plan for His Glory and His Children (Carol Stream, ILL: Tyndale House Publishers, Inc., 1986], p. ???

[5] John N. Oswalt, The Book of Isaiah [Chapters 40-66], NICNT, ed. Robert L. Hubbard, Jr. (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1998], 204. It is important to note here that this is not saying that God creates all that is morally evil or that he is culpable of wrongdoing. As Oswalt goes on to explain, “What the prophet is saying is that if bad conditions exist in my life, they are not there because some evil god has thwarted the good intentions of a kindly but ineffectual godfather-god, who would like me to have good conditions but cannot bring them about. They are there solely as a factor of my relations to the one God. They may be there because I have sinned against his natural and moral laws, or they may be there because by their means I can become more like him, or they may be there for reasons that he cannot explain to me. But they are not there in spite of God. He is the only uncaused cause in the universe” (p. 205).

[6] Charles A. Wanamaker, The Epistles to the Thessalonians, NICNT, ed. I. Howard Marshall and W. Ward Gasque (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1990), 200.

[7] I would like to point out here that whether one believes that the coronavirus is of human engineering or not, or whether its spreading is deliberate and intentional, is not the point.

[8] As John Piper notes, “If you have cancer (which I did), it is most certainly owing to God’s ultimate purpose. God controls every molecule in the universe. He is God! There are no maverick cells outside his control” (https://www.desiringgod.org/articles/no-maverick-cells-in-me; Access on 4/5/20).

Tension: Preservation of Wealth and/or Protection of Physical Health

A person, group, or nation’s true character often emerges not so much when things are going well but more-so during a crisis or challenge. Crises or challenges often aid in removing superficial layers. When the facade is stripped away what remains is true character.

The Lord has allowed the Coronavirus Pandemic to test and/or unveil the true character of individuals, groups, and nations. Political leaders to whom many are turning are grappling with the tension between health and wealth. At the heart of this tension is the concept of trust. This challenge between self-reliance and trust in man or trust in God is real. It is not anything new. It has simply been magnified by the current coronavirus test. The soul-searching question is, how do we balance the desire to procure or secure economic prosperity and the need to protect or ensure physical health? Do we put economic prosperity above the lives of humans? In our effort to preserve our lifestyle, is it right to sacrifice any life, or do we do what is morally right and preserve every life at all cost?

The tension is clearly reflected in statements made by leaders, individuals, and groups at varying levels. The tension has been intensified since the economic earthquake, resulting from the pandemic, shocked and rattled the nerves of economists, investors, large and small businesses, average Americans, and politicians. The voices are Numerous, and there are influential people on both sides.

Tankersley, et al. write:

”Official have said that the federal government’s initial 15-day period of social distancing is vital to slow the spread of the virus, which has already infected more than 400,000 people in the United States. But Mr. Trump and a chorus of conservative voices have begun to suggest that the shock to the economy could hurt the country more than deaths from the virus.”   (Tankersley, Jim. Maggie Haberman and Roni Caryn Rabin, “Trump Considers Reopening Economy, Over Health Experts’ Objection” [nytimes.com, 23 March 2020])

During a Fox News Virtual Town Hall meeting with the President and members of his Coronavirus task force, the president responded to questions regarding the reopening of the country. When asked, “How do you make the decision? He responded:

 Well, you have to make the decision. Look, we lose thousands – I brought some numbers here.   We lose thousands and thousands of people a year to the flu. We don’t turn the economy off – I mean, every year. Now when I heard the number – you know the average 37,000 people a year. Can you believe that? And actually, this year we are having a bad flu season. But we lose thousands of people a year to the flu. We never turn the country off. We lose much more than that in automobile accidents. We didn’t call up the automobile companies and say, ‘Stop making cars. We don’t want any cars anymore.’ We have to get back to work. (whitehouse.gov:  24 March 2020)

Later, when asked, “So when you look at the data from around the world and across our country, how do you determine that 19 days from now it might be safe? He responded:

. . . So I think it’s very important for our country to go back. And I’ve had many, many people — you know, when you said it was a little bit controversial, not to most people.  Most people think I’m right about it. Now, whether we’re locked in a room, or whether we’re in our office and practicing all of the things that we’re supposed to be practicing — staying away from each          other, you know, et cetera, not shaking hands, washing your hands all of the time.  But our country has to get back to work.  Otherwise — otherwise, it’s going to be very hard to start it up again.  We can’t lose the advantage that we have. (whitehouse.gov:  24 March 2020)

While some are in favor of reopening early, there are others who have expressed disagreement with the idea because of the potential negative impact it could have on lives.

Rep. Liz Cheney (R-Wyo.) writes:

“There will be no normally functioning economy if our hospitals are overwhelmed and thousands of Americans of all ages, including our doctors and nurses, lay dying because we have failed to do what’s necessary to stop the virus.” (Liz Cheney, @Liz_Cheney. March 24)

Governor Andrew Cuomo (D-NY) states:

“If you ask the American people to choose, between public health and the economy, then it’s no    contest. No American is going to say, accelerate the economy, at the cost of human life. Because no American is going to say how much a life is worth. Job one has to be save lives. That has to be the priority. And there’s a smarter approach to this. We don’t have to choose between the two. You can develop a more refined public health strategy that is also an economic strategy.”        (governor.ny.gov, 24 March 2020)

It is often easier to make adverse decisions when we are not directly affected. When the decisions that we make negatively affect us, we tend to think differently. In a TV commercial, “How Many Pedestrian Deaths are OK,” by the Florida Department of Transportation, a young man was confronted with a morally thought-provoking question:

 “Did you know in Florida an average of 800 pedestrians and bicyclists are killed in car crashes every year? What do you think is a more acceptable number? The young man responded, maybe 50. Immediately, his family and friends came out into the light before him. The person asking the question said to him, “This is what 50 looks like.” His response was, “those are my            family and friends.” Immediately, his perspective changed. The question was asked again, how many do you say? His response this time was different, “zero; definitely, zero.”

Fear of the unknown makes us think that we have the right to choose who live or die. The fact of the matter is that such a decision is reserved for God and God alone. Apart from those who have committed murder and has forfeited the right to live, the government is responsible under God to protect and preserve human lives (Gen. 9:5-6; Num. 35:30-31; Rom. 13:1-7). We cannot sacrifice our souls, the soul of our family, the soul of a nation for material prosperity. Many have done so to their own demise. In this regard, the word of Paul to young Timothy is apropos:

“But godliness actually is a means of great gain when accompanied by contentment. For we have brought nothing into the world, so we cannot take anything out of it either.  If we have food and covering, with these we shall be content. But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction.  For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. Fight   the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses” (1 Tim. 6:6-12).    [NASB]

The wise man also warns regarding misplaced values:

“He who trusts in his riches will fall,
But the righteous will flourish like the green leaf. (Prov. 11:28) [NASB]

Do not weary yourself to gain wealth,
Cease from your consideration of it.                                                                              
When you set your eyes on it, it is gone.
For wealth certainly makes itself wings
Like an eagle that flies toward the heavens” (Prov, 23:4-5). [NASB] 

The irony is that the tension that exist is certainly misguided because the value of material things cannot be compared with the value of human lives. The two are really juxtapose. The value of material things can be quantified while the value of human lives cannot. Material things are temporal and are fading (Matt. 6:19-21) while human lives are eternal (Matt. 10:28; Lk. 16:22-32; Jn. 5:28-29). Man was not created for material things; material things were created for man’s benefit (1 Tim. 6:17; Lk. 12:15) and to be used to fulfill God’s purpose (1 Cor. 10:31). As we take the necessary steps to stay safe during this crisis/challenge, we must endeavor to guard our soul (Mk. 8:36-37).