Eternal Life

I John 1:2 – “The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.”

In verse 1, John establishes God’s rational and communicative nature through His use of words.  The Word is the sum of what He has communicated, the total of His thought and character.  This totality is extension of God as our words are an extension of us.  This Word is what gives and reveals life in all its depth and breadth.

So powerful is God’s expression of Himself that it realized its ultimate revelation (so far) through incarnation.  ‘The Word became flesh…’ (John 1:14) so that we could not only observe its effects in creation, not only hear it as relayed by prophets, but so that we could experience it as lived in and through a human like us.

The specific purpose for John’s writing this epistle appears to be to counter the heretical teachings of Gnostics who had insinuated themselves into the churches of Asia Minor.  He begins to develop his argument with verse 2.

For emphasis, John repeats, ‘the life appeared, we have seen it and testify to it…’   In the King James Version, the word ‘appeared’ is rendered as ‘was made manifest’).  Something made manifest is there for everyone to see.  It was obvious.  It appeared openly, not in secret.

One of the hallmarks of Gnosticism is its claim to have knowledge of God hidden from the average believer, access to a deeper level of spirituality.  John says the disciples saw Jesus and the life that He brought and openly testified to everything that they experienced.  There is no hidden knowledge.

“…we proclaim to you the eternal life, which was with the Father and has appeared to us.”

Eternity, as we discussed earlier, can be a difficult concept for us, trapped as we are in a four-dimensional universe where everything is bounded by the sequential flow of time.  Because of our experience, we tend to think of eternity merely as endless time.  It may be, however, that eternity is a state that transcends time altogether, a state where time – if it exists at all – is simply irrelevant.

Whatever the final truth, John is speaking here of ‘the eternal life’.  The definite article is used:  there is only one eternal life.  It is the life of the Word, which was with the Father before creation.  It is the life of God Himself.  It is the life observed and investigated by the disciples as they lived with Jesus.

So, if there is only one eternal life and it has been made clearly manifest in Jesus and faithfully reported by the apostles, there can be no secret knowledge, no deeper spirituality than connection to Christ.  This is not to say that there is no growth to this relationship.  Maturing spiritually takes an entire lifetime.  But it is to say that the gospel holds back nothing we need to know in order to have that relationship and growth.
Gnosticism drew (and still draws) upon Greek philosophy for its version of the truth.  Its most prevalent 1st century form offered the ‘secret knowledge’ that the body and the spirit are two distinct things.  From this, two conclusions were reached –

1.  That Jesus the Christ was a spirit being, like an angel, and not truly human.
2.  That it was possible to indulge the appetites of the body without compromising the holiness of the spirit.

It’s easy to see why this was popular among those with little spiritual maturity.  It gave license to do anything, to participate in any sin.  It is less easy to see why it is a false teaching, totally antithetical to the real gospel.

The gospel depends on a correct understanding of who Jesus is (Christology).  There are three possibilities –

1.  Jesus was wholly human and not God.
2.  Jesus was wholly God and not human
3.  Jesus was both wholly God and wholly human.

In the first instance, if Jesus was not God, then He was not perfect and sinless.  If He was not sinless, then His death on the cross was for His own sins and has not impact whatsoever on yours and mine.  He cannot offer us salvation.  Even if God did raise Him from the dead, that is on a par with what happened to Lazarus.  Resurrection, in that context, offers us no hope.

In the second instance, if Jesus was not human, He couldn’t really die.  As God, He would be sinless, but that is useless to us because He only appeared to die on the cross.  There is no substitutionary sacrifice for our sin.  And, if He didn’t die, the resurrection is meaningless.  Again, He cannot offer us salvation.

Only if Jesus is both God and man do His death and resurrection make eternal life available to us.

This is one of the most difficult things to understand about the Christian faith.  Another reason why so many found, and continue to find, some flavor of Gnosticism attractive.  It is nearly impossible for our reason to come to grips with the idea that God could express Himself to us in this way.  It poses numerous questions.  If Jesus was God, was it even possible for Him to sin.  If He was human, was it possible for Him not to sin.

We must fall back on the words of Jesus (Matt. 19:26) ‘With God, all things are possible.’   If we start there, with the absolute omnipotence of God, we may be able to get a glimmer of an understanding that in Jesus we have a human being born in the same state as Adam was created – without original sin.  As far as His humanity goes, the only difference between Jesus and any other human being is that He was conceived by the Holy Spirit, not a human father.  He was, therefore, born without the necessity of sinning.  He was tempted, but He did not have the baggage of an inherited fallen nature.

But how can He also be fully God?  To begin to answer this, we must ask, what do we mean by ‘fully God’?

Obviously, Jesus did not display some of the characteristics that we normally associate with God.  He was not, for instance, omnipresent.  He did not display the overwhelming Shekinah glory of some of His Old Testament appearances, though this is hardly an obstacle.  He appeared in less devastating form to several of the patriarchs without ill effects.  He did display knowledge, wisdom and insight that went beyond any of His contemporaries.  We might, I think, say that His resurrection and ascension, displayed His eternality.  His miracles certainly demonstrated His power and authority, but He did not display the type of omnipotence we equate with God.  Had He done so, He certainly could have avoided the cross.  But we might remember at this point that God often restrained Himself in the past.  In the story of Noah, what is the rainbow except His promise to restrain Himself from ever destroying the earth by flood.  So we may conclude that, in revealing Himself in Jesus, God restrained certain of His attributes.

What He did not restrain was His character.  John talks more about this later in the epistle, but for now, suffice it to say that in Jesus we see the whole character of God – the love, the holiness and righteousness, the justice – completely in balance within a human.  Jesus lived the life that Adam might have lived had he passed the test of temptation.  A life completely immersed in and in tune with the character of his Maker.

This is who Jesus was and is.  And because of Him, this is who we can become.  We can have His eternal life.  There is no other revelation from God.  There is no need for any other revelation.

The Word of Life

I John 1:1a – “That which was from the beginning, which we have heard, which we have seen with our eyes,…”

John immediately establishes that he and the other apostles are reporting eyewitness testimony.  The Gospel is not some second, third, fourth, nth hand rumor.  It is not some fairy tale.  It isn’t a fiction devised to take advantage of others.  It is the absolute truth as experienced by real people.

“…which we have looked at and our hands have touched — …”

Neither is the Gospel some cold and remote observation.  It is the result of intimate inspection, years of living with Jesus, years of hands-on experience.  It is the result of looking at Jesus’ life, conducting serious and critical investigation.  Not a few of the disciples were slow to believe, had many doubts and questions.  Jesus answered them all by His life and death and conquest of death.

“– this we proclaim concerning the Word of life.”

These hard facts of first-hand experience, and only this testimony is offered by the apostles as the Gospel truth.  This is why the gospels were written: so that there would be no embellishments over time, no apocryphal tales added later to make things more dramatic or entertaining.

And what need of embellishment?  Twice, God Himself spoke from heaven and gave His personal approval of Jesus as His Son (at His baptism and on the Mount of Transfiguration).  Incident upon miraculous incident showed Jesus to at least be a prophet on a par with Elijah.  His resurrection showed Him to be much more.  And beyond that, they saw Him ascend into heaven.  There can be only one conclusion:  Jesus was the Christ, the Son of God.

In building his case for the veracity of the gospel and the identity of Jesus, John harks back to the opening of his own gospel account, vv. 1-4 – ‘In the beginning  was the Word, and the Word was with God, and the Word was God.  He was with God in the beginning.  Through Him all things were made; without Him nothing was made that has been made.  In Him was life, and that life was the light of [all] men.’

What is it about the idea of ‘the word’ that so fascinates John that he returns to it as the foundation of his understanding of Jesus and His relationship to God?

We might just suppose that the first chapter of Genesis was John’s favorite passage from the Torah.  But as we examine his letters, it’s obvious that he was a much deeper thinker than that.  He spent years contemplating who and what Jesus was and how the Gospel made everything fit together.  In the process, he gained some insights into the nature of God and what it means that we are made in His image.

Language, the use of words, implies thought.  Psychologist Dr. Larry Crabb says that thinking is speaking to ourselves in words.  We can, of course, think in images, and many people do.  Imagination, ideation and conceptualization use all the senses.  But reason, logic, the perception of cause and effect – these things require words to be understood and used.

If God uses words (as well as images and sounds, smells and tastes), He thinks and reasons as we do on some level.  Rationality and mind are part of the ‘image of God’ which we bear.

If God uses words, He also communicates.  He expresses Himself, shares Himself.  The whole of creation is God telling us something about Himself, as Paul notes in Romans 1.  His eternal power and divinity are obvious to anyone who will look at the universe without bias.  The desire and capacity to communicate is also part of the image of God in human beings.

A good communicator, a true storyteller, can make his or her subject come alive for the listener.  It’s as if we’re there, seeing and feeling for ourselves.  But this is God we’re talking about.  It’s only to be expected that His words are more potent than our own.  When God speaks, His words are active, powerful and creative.  Hebrews 4:12 tells us that,  ‘The word of God is alive and powerful…’

God’s word is so potent that it takes on a life of its own in and through creation.  It is, according to the opening phrases of John’s gospel, a living extension of God Himself, both God and with God.  So vital that it appears to be nearly independent.  The two are one and the same and yet, because God is so much more than any time-and-space-bound human, we perceive them as distinct and separate.

We talk about a man being ‘as good as his word’.  We have to go a huge step beyond that in speaking about God.  God is His word.  There is no distinction or disconnect at all between who God is and what He says.  ‘The Word was God.’ – the two are synonymous and identical, for all that we assign them different roles in terms of their interaction with us in history.

In both this letter and his gospel, John uses the definite article: the Word.  The Word is the sum of all that God has to communicate to us about Himself, about the nature of our lives and the world in which we live.

John goes even further.  In 1:2 of his gospel, John shifts from the definite article to the personal pronoun: ‘He was with God in the beginning.’  This is to develop the understanding made plain in 1:14 – ‘The Word became flesh and lived among us.’  The word of God took on a palpable existence so that we could not only witness its effects in creation, not only hear it in the words of the prophets – but so that we could touch it.  Just as John says in the epistle, that he and the apostles did.  God communicated Himself in and through a man.  One who not only passed along what the Lord had to say, but one who actually was God.  And John and his fellow apostles testify that this essential, immediate, personal, human expression of God was Jesus

It was by ‘the Word of life’ that life was created in Genesis 1.  It is ‘the Word of life’ because the thought and expression of God is the ultimate source of life.  All life, and especially human life, made in God’s image, finds its root and fulfillment in the continually active and creative Word of God.

‘The Word of life’ reveals life to us.  We know about existence: about what it takes to stay alive physically.  We are born with appetites which drive us to stay alive in that way, even to reproduce life.  But biological, mechanical life is not what John is talking about.  What we have trouble finding is that life of the mind and heart and spirit that brings us joy and peace, the sense that we are loved for who we are rather than what we do, the sense that our lives mean something beyond simple self–perpetuation and that we are realizing, or at least progressing toward our true potential.

The Word of life alone brings us this dimension of living.  It is He who shows us how to live in harmony with God, in the way that we were created to live.

Miracles Of Jesus In The Gospels- Bible Study- 5

Narrated In 1 Gospel

Gospel Of Mark

They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, “Do you see anything?” He looked up and said, “I see people; they look like trees walking around.” Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. Jesus sent him home, saying, “Don’t go into the village.”(Mark 8:22-26)

Jesus healed the blind in many ways. Sometimes he just said a word to heal, at other times he touched their eyes. In the gospel of John Ch.9 we read that, to cure a blind man, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes and then told him to go wash in the Pool of Siloam and the man went and washed, and came home seeing. Here, in the Gospel of Mark, we again see him doing something unusual. Mark writes that “some people brought a blind man and begged Jesus to touch him.”Jesus acted here out of compassion and also seeing the faith of the people who brought the man. They must have wondered what Jesus was doing? Taking the blind man by the hand and leading him outside the village. Then he did the unimaginable. He spit on the man’s eyes. Most of the people following him must have cringed at that, but soon they would be witnesses to yet another glorious miracle. He did not command anything here after spitting, but put his hands on the man’s eyes and asked him whether he saw anything. His sight was restored but not to perfection because the man replied, “I see people; they look like trees walking around.”

What could that imply? Why wasn’t the man’s sight restored to perfection when Jesus put his hands on the man initially? Did he not have enough faith to do the miracle? Impossible, because giving sight to the blind or any other healing, deliverance or restoration was as simple for him as the blinking of the eyes or like the respiration of a healthy person. No undue effort taken, just the natural. When God does a miracle, it’s a miracle for us; for Him it’s a simple thing. God who can call “light” out of nothingness by just saying, “Let there be light” can do anything that he wishes. And that too with perfection.

Perhaps Jesus wanted to see the reactions of the people who followed him when he did not stand up to their expectations, even if it was for just a moment. He knew what went on in the minds of everyone around and maybe he was just checking. Of course, many thought he had failed them, when he submitted to his opposers when his time had come to be crucified. Many may have asked themselves, “Why can’t he just destroy his foes for he is all powerful?” Just a word from him would have been enough to crush his enemies. But Jesus was on another mission which not many realized or understood.

Would the man have been happy with such imperfect vision? Depends! If he was one who had good vision earlier and then gone blind due to some sickness, he would have known what it was to see clearly and so would have desired perfect vision. Perhaps he would have then doubted the healing powers of this prophet from Nazareth. If he had been one who was born blind, he wouldn’t know what perfection was and would have settled for less.

To lay all doubts and arguments at rest, Jesus put his hands on the man’s eyes again. Then his eyes were opened, his sight was restored, and he saw everything clearly. Another glorious miracle was witnessed by his followers.

God can choose to heal in any way that he desires. We don’t have to tell him how to do it; just pray that he does it.

Read more of Dr. Cherian’s work at Bless2009.Com.

God and Time in The Epistle of 1 John

The apostle John tells us a great deal about the nature of God in his first letter.  And he wastes no time getting to it.

I John 1:1 – “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched — this we proclaim concerning the Word of life.”

‘That which was from the beginning…”

This first phrase begs the question: The beginning of what?

Possibly John is referring to the beginning of his experience with Jesus on the shore of Lake Galillee.  It’s more likely, however, that he’s thinking much farther back.  All the way back to creation.  That was the beginning of all human experience.  This view can be inferred by his use of the phrase ‘the Word [logos] of life’.  The Genesis account says that God spoke the universe into existence, after all.  So, the word existed even before the universe which it brought into being.

In my mind, this prompts another question: What is time to God?  In 2nd Peter 3:8, the apostle Peter writes, “With the Lord a day is like a thousand years, and a thousand years are like a day.”  What an Einsteinian statement for someone with little to no formal understanding of physics!  Time is relative.  To the physicist, time is relative to velocity and the speed of light.  To God, time is relative to the confines of His creation.

The least we can gather from this verse is that God doesn’t perceive time as we do.  He does not experience it in sequential, linear fashion.  He created time, along with space when He said, ‘Let there be light!’  This is implied in Genesis 1.  The Bible doesn’t claim to be a science textbook and its writers could hardly have conceived of space and time as separate things.  Even we, in the sophisticated 21st century, have difficulty thinking of them as separate without some rather convoluted mathematics.  Without space, time is meaningless – there is no thing the duration of which can be measured; space without time is completely static.

If follows that, if God created space and time, He existed before either.  God exists beyond time, outside, not within it.  Although He acts within it, He is independent of it.  Time, like everything else that was created, has its source in God and exists within Him, dependent upon Him.  We may suppose then, that God perceives all of time at once, as a whole.  When He told Moses His name, it was ‘I Am’ – the eternal now.  Everything to God is present tense.

This lends some new perspective to the concept of God’s omniscience.  He sees all that is, all that has been, and all that ever will or could be throughout the universe.  If the apostles and prophets didn’t understand Einsteinian physics, they certainly couldn’t have conceived of quantum physics; yet here it is.  The future is packed with unknown possibilities from where we see it  But if God see all of time holistically, perhaps as a gestalt, then He sees all possible paths, all possible choices.
There is new perspective about His omnipotence here as well.  The God of the Bible is one who sees every conceivable alternative of the future, and His will encompasses all of them.  Nothing any man, movement or nation can do, nothing Satan can do, can possibly deflect God from His purpose.  He saw (as expressed from our vantage point) every possibility when He conceived of creation, before He ever uttered a word.

Although He was not addressing this particular issue, Jesus spoke of possibilities.  ‘With God, all things are possible.’ (Matt. 19:26; Mark 10:27).  This is so because every possibility, every choice, every outcome is seen by God and accounted for.  Nothing surprises God.  There is no mistake which cannot be overridden.  There is no sin excluded from the redemption of the cross.

Later in this epistle, John talks about sin and our propensity for rebelling against God to do things our own way, for our own selfish motivations.  If we understand God’s omniscience and omnipotence this way, sin can be seen for what it is:  completely pointless because it in no way diminishes God or thwarts His purpose, and foolish because the only thing it does accomplish is to separate us from the source of life and any chance for the fulfillment we so deeply desire.

Why would we intentionally waste one more second of our time on such useless, self-destructive thought and behavior?  The God who knows all, sees all, sustains all, controls all and encompasses all has so much more for us.

Miracles Of Jesus In The Gospels- A Bible Study- 4

Narrated In 1 Gospel

Gospel Of Mark

Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man. After he took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue. He looked up to heaven and with a deep sigh said to him, “Ephphatha!” (which means, “Be opened!”). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly. Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. People were overwhelmed with amazement. “He has done everything well,” they said. “He even makes the deaf hear and the mute speak.” (Mark 7:31-37)

Traveling on foot, by boat and whatever transportation available in that era, Jesus was always where the heavenly Father wanted him to be. Interestingly, in this passage, we see that God does not and need not perform things according to how we would want it to be but chooses to do things his own perfect way. The results however would be as we would have desired.

People brought to Jesus, a man who was deaf and dumb and wanted him to place his hand on him and heal him. But Jesus chose to act differently. He did not place his hand on the man; instead he took him aside, away from the crowd. Why away from the crowd? Because he was going to do something unusual; things not many would have appreciated. Another thing we observe here is that Jesus was willing to do as the Father showed him because his desire was always to do his Father’s will and glorify him.

Jesus said,“The world must learn that I love the Father and that I do exactly what my Father has commanded me.” (John 14:31)

Jesus put his fingers into the man’s ears; not something that the ENT specialist would approve, then he spit and touched the man’s tongue. Then came the most important part of the whole miracle- The Command! Ephphatha, said Jesus, which meant “Be opened” and it was done!

The command of God has been effective since the 1^st chapter of the Bible where he said, “Let there be light and there was light.” No questions asked, no arguments entertained.

His command is perfect and so is the end result. Here the deaf and dumb man heard and spoke immediately. The Bible says, “his tongue was loosened”; something was binding his tongue, something physical or spiritual, but all the bondages were broken at the single command- Ephphatha.

As usual, to avoid unnecessary publicity to his ministry (unusual, when we see what many preachers do now) Jesus commanded them not to tell anyone. But the effect was just the opposite. The more he did so, the more they kept talking about it.

People were amazed. They just couldn’t believe what they had witnessed. They concluded by proclaiming,” He has done everything well,” “He even makes the deaf hear and the mute speak.”

Who is my Family?

There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. (Mark 3:31-35)

Who is my family?  This astounding question deeply preoccupied me the first several years before and after I married my wife, Mary, and had my first child–and still does, to this day.  Stemming from Jesus’ words, in Mark 3:31-35, where Jesus rhetorically and pointedly asks, “Who is my mother and my brothers?”

This passage of Scripture always resonated as an emotionally intangible concept. Although I could intellectually understand it, it has always been an extreme challenge to put God first above my children, whose life I put above my own.

The notion clearly exuded the idea that my family was not necessarily my mother, my father, my brother, my children, not necessarily those related by blood—but by the blood of Christ, the blood of Jesus Himself.  Jesus answers His own question: “Those who do the will of God.  These are my mother and my brothers”.

As a husband and a parent, years have passed and I look at my wife, Mary, and think, yes—beyond anything else she is my family.  I think of my son, Israel, and think, yes, he is beyond any shadow of a doubt, my family.  I look at my son, Alasdair, and yes, he is my son, my family.  If not my children, then who?  Who is closer to me than my wife, my kids that I love so much? Since then I have had 2 daughters also, completing our family of 6, including my wife and I.

Years ago, while thinking in the abstract, it was much easier to accept those “who do the will of God” as my true family.  When I was coming of age, becoming an independent adult who was obtaining spiritual, emotional, and financial freedom from my parents, this Biblical concept was much easier to fathom and grasp.

Who is my family?  My wife and children?  My parents?  My friends?  My “brothers in the Lord”? Was Jesus being literal? What was he really trying to accomplish by such a radical statement?

The religious answer and the answer that I was taught many times at “church” and by mainstream pastors is clear. But is it sufficient? The challenge that many pastors face is that there is a common, accepted answer to many of the Bible’s formidable questions. Once these questions have been answered to some satisfiable degree, further research and insight into such topics become largely unnecessary. An acceptable answer is passed on through the church “grapevine”, leadership conferences, cell groups, and so on, and the deeper answer is no longer negotiated among the Body of Living Believers who make up the True Church.

We must love God first—above all, including our family.  And we must consider those who truly follow God, our spiritual family, our “brothers and sisters in the Lord”.  Those inside the circle of God’s redemptive blood, shed through our Savior Jesus Christ.

But does this answer satisfy me as a human being?  Emotionally?  Practically and in a real-life, day to day sense? It certainly satisfies me intellectually and perhaps even spiritually. But does it speak to my heart? or even my soul?

It satisfies my being, but not always my heart.  I suppose there are moments in my life and seasons … when I understand.  And times when I don’t.

Is the mainstream interpretation we have been taught sufficient and truly what God meant?  Somehow I do not think it is.

More insight on this topic would resonate deep within all of us who struggle with the question of putting God before family; if we thought deeply about this question, and even if we arrive, in the end, at the conclusion of loving God first–before our children and families–we must have struggled to come to such a choice as this, unless we are being dishonest and superficial in our dealings with God and our selves.

From the Mouth of Babes

Recently, my son, who at age of five is extraordinarily spiritual, was consumed with the question also: “I love you and God the same”, he would tell me. Then, on another night, he might proclaim, “I love God, and then I love you”. Yet again, on another night, he might add, “I love you more than God!”–expressing how truly deep his love for me truly is.

On the first occassion, my son had expressed his desire to love both God, His Heavenly Father and me, his earthly father the same, because it seemed fair and right to his mind. On the second night, he had expressed his spiritual and intellectual understanding by stating that his love for God takes precedence over all earthly things. And on the third night, my son had expressed his heart and soul.

Perhaps we are all a bit like this–expressing different parts of our being, and struggling daily, to put God first when sometimes our hearts and minds can only grasp the immediate love that is before us in the world that God has created.

I have only recently come to terms with this profound question of loyalty between family and God. In my heart, I love my children absolutely; there is no greater love–and that kind of absolute love is a Godly love that comes only from God. When I love my children with a Godly passion, the question of who I love more no longer exists emotionally; for when I love my children, I am loving God–for He made them and everything I love about them comes from Him.

So maybe we have not accurately framed the question; maybe there is no question at all. When we love our children with that utter sense of abandon and fidelity, we are, after all, loving God.

Miracles Of Jesus In The Gospels- A Bible Study- Introduction

This is a Bible Study regarding the Miracles Of Jesus In The Gospels. There are miracles that are mentioned in 1 Gospel only- Matthew/Mark/Luke/John. There are miracles that are mentioned in 2 Gospels, there are miracles that are mentioned in 3 Gospels and finally there is one miracle that is described in all 4 Gospels.

I’ll be doing a brief study of these. Hope it will be beneficial to all of us. God Bless.

Read the First Bible Study Series

Dr. Johnson Cherian MD. PhD.