Many who are skeptical of divine healing today and tell us we have little reason to expect that God will do miraculous things in response to our prayers, appeal to what I have called the “cluster” argument. Continue reading . . .
Many who are skeptical of divine healing today and tell us we have little reason to expect that God will do miraculous things in response to our prayers, appeal to what I have called the “cluster” argument. Here is what I mean.
They argue that signs, wonders and miracles were not customary phenomena even in biblical times. Rather, they were clustered or concentrated at critical moments of revelatory activity in redemptive history. John MacArthur is today an outspoken advocate of this argument:
“Most biblical miracles happened in three relatively brief periods of Bible history: in the days of Moses and Joshua, during the ministries of Elijah and Elisha, and in the time of Christ and the apostles. None of those periods lasted much more than a hundred years. Each of them saw a proliferation of miracles unheard of in other eras. . . . Aside from those three intervals, the only supernatural events recorded in Scripture were isolated incidents.”
That is simply false. I have responded in great detail to this argument elsewhere, but for our purposes today I’ll be brief and say only one thing.
When I read the OT I discover a consistent pattern of supernatural manifestations in the affairs of humanity. In addition to the multitude of miracles during the lifetime of Moses, Joshua, Elijah, and Elisha, we see numerous instances of angelic activity (just read Genesis!), supernatural visitations and revelatory activity, healings, dreams, visions and the like. One example would be that period when Daniel was taken captive into Babylon along with the re