Jesus was a miracle worker

JESUS WAS A MIRACLE WORKER
EDITED BY GLENN PEASE
Luke 7:22 22So he replied to the messengers, "Go
back and report to John what you have seen and
heard: The blind receive sight, the lame walk, those
who have leprosy are cleansed, the deaf hear, the dead
are raised, and the good news is proclaimedto the
poor.
Introduction to the Miracles of Jesus BY DANIEL R. VESS
Introduction A. ILL: A boy, aged6, comes home from church all excited and
his father asks why. He replies that he learnedthe story of Passover. He
relates:"Moseswas aboutto take the Jews out of Egypt when suddenly the
Israeliair-force appearedwith their thundering jets, and bombed Egypt. The
Egyptian forces sent out their helicopters and the Israeli air-force shot them
down, whereupon Moses crossedthe ocean." The father, amazedat the story,
incredulously asks his son: "Is this the story that they taught you in school?"
The boy replies, "Nope, but if I would tell you the real story, you wouldn't
believe me." B. Jesus uses the unbelievable to produce belief. I. Definition of a
Miracle A. Redefining miracles. 1. We speak ofthe latestcomputer triumph
as a “technologicalmiracles” 2. We refer to the new advance in medical
treatment as a “Miracle drug.” 3. We call the rapid growthof a company’s
stock value “miraculous.” 4. Are these the normal events of daily life? Car
accident“it was a miracles that he was not killed.” Incidents beyond the pale

of everyday life. 5. Supernatural as being ‘primitive’ and ‘unscientific’ was
demolishing miracles. 6. The production of results beyond the capacity of
man. 7. In the sense of “wonders,”sciencecanalreadyperform them. 8.
Roland H Worth, Jr., wrote: “Since our minds are finite and God’s infinite,
there is no waythat we will ever have the full mastery of the natural laws of
this universe in the sense and to the degree that he does.” 9. Science willnever
perform “miracles” in the sene that the Bible uses the term. B. An exacted
definition of a miracles canbe elusive. 1. An interposition of Divine power to
produce a specific result. 2. A Miracle is “anevent...that apparently
contradicts known scientific laws and is hence thought to be due to
supernatural causes, especiallyto an actof God” (Webster’s New 20th
Century Dictionary, Unabridged). 3. “A wonderful happening that is above
against, or independent of the knownlaws of nature” (Thorndike Barnhart
Junior Dictionary.)4. “What is a miracle? A miracle has been defined as a
work wrought by a divine power for a divine purpose by means beyond the
read of man.” Lockyer5. “A miracle is an event in the external world
wrought by the immediate powerof God and intended as a signor
attestation.” Gene Taylor6. A supernatural event resulting from
supernatural power. 7. Bible miracles often display the reversalof nature’s
course. Deviationform the known laws of nature, proving that God is not
only the Makerof all these laws, but also their Sovereign. Powerto control
and change it, suspend or direct its laws for a season. Godis beyond and
above nature, He never violates any of its laws. C. A perfectly complete list of
miracles wold depend on one’s definition of a miracles.
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II. Descriptive Terms for Miracles A. Three Words 1. Three words in Acts
2:22 - “Men of Israel, hear these words: Jesus ofNazareth, a Man attestedby
God to you by miracles, wonders, and signs which God did through Him in
your midst, as you yourselves also know— 2. See 2 Cor. 12:12; 2 Th. 2:9 B.
Miracles orMighty Works 1. Greek - dunamis 2. Indicating works of
supernatural origin. C. Wonders . Greek - terata 2. Astonishment 3. (Mark
2:12; 4:41; 6:51; 7:37) D. Signs 1. Greek - semeion2. Philip Yanceywrites that
a “signis not the same thing as proof; a signif merely a marker for someone
who is looking in the right direction.” The miracles point us in the direction of

Jesus as the Son of God. Are we paying attention to the signs? E. Other Terms
or Phrases 1. “Mighty works” (Matt. 11:20;Mark 6:14; Luke 10:13). 2.
“Works” John5:36; 7:21; 10:25,32)“greatthings” Luke 1:49 3. “glorious
things” Luke 13:17 4. “strange things” Luke 5:26 5. “wonderful things” Matt.
21:15 6. “marvelous things” Ps. 78:12 7. “marvelous works” Ps. 1055;Is.
29:14). F. The healing of the paralytic (Mark 2:1-2) was a wonder, for they
who behold it “ere all amazed”;it was a power, for the man at Christ’s word
“arose, tookup his bed” it was a sign, poweron earth to forgive sin. III.
Variety of Jesus’Miracles A. We have only samples out of the mass of
miracles Jesus performed. B. Types of Miracle 1. Powerovernature. He
stilled a storm (Matthew 8:26-27). 2. Powerovermaterial things. He fed 5,000
men with a few loaves and fishes (Luke 9:10-17). 3. Poweroverall manner of
diseases(Matthew 8:16). 4. Poweroverthe spirit world (Matthew 8:16). 5.
Poweroverlife and death (John 11:14-44). 6. The Johannine Jesus displays
supernatural knowledge ofhidden realities (Jn. 1:47-49;2:24-25;4:16-19;
5:62; 6:64; 70-71;13:1; 21:6). C. Subjects: women, lepers, Samaritans,
Gentiles, tax-collectors,prostitutes, adulteress, Children, people with withered
limbs, the deaf, the dumb, the blind the lame and the dead. D. Places:near
and at a distance, on the wateron land, etc. E. Times: in the daytime and
nighttime F. General:1. Matthew 4:23 - And Jesus wentabout all Galilee,
teaching in their synagogues,preaching the gospelof the kingdom, and
healing all kinds of sicknessandall kinds of disease among the people.
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2. Matt. 4:24 - Then His fame went throughout all Syria; and they brought to
Him all sick people who were afflicted with various diseases andtorments,
and those who were demon-possessed, epileptics, and paralytics; and He
healed them. 3. Matt. 8:16 - When evening had come, they brought to Him
many who were demon-possessed. And He castout the spirits with a word,
and healedall who were sick, 4. Matt. 9:35 - Then Jesus went about all the
cities and villages, teaching in their synagogues, preaching the gospelofthe
kingdom, and healing every sicknessandevery disease among the people. 5.
Matt. 14:14 - And when Jesus wentout He saw a greatmultitude; and He was
moved with compassionfor them, and healedtheir sick. 6. Matt. 15:30 - Then
greatmultitudes came to Him, having with them the lame, blind, mute,

maimed, and many others;and they laid them down at Jesus’feet, and He
healed them. 7. Matt. 19:2 - And great multitudes followedHim, and He
healed them there. 8. Matt. 21:14 - Then the blind and the lame came to Him
in the temple, and He healed them. G. Methods: The miracle of Bethsaida
preciselyshows us a man who passes formblindness to sight in two stages
‘people walking like trees” see plainly. IV. Designof Jesus’Miracles A.
Confirmation of the Word 1. Jesus made many claims a. He claimed to be the
Son of God (John 10:35-37). b. He claimed to be the Messiah(John4:25-26)c.
Savior of the world (John 14:6). d. Where is the proof? 2. The miracles are the
proof a. Mohammed no miracles attesting the divinity of his mission. b. Mark
16:20 - And they went out and preachedeverywhere, the Lord working with
them and confirming the word through the accompanying signs. Amen. c.
Indispensable proofs of revelation. 1) Without miracles there would have been
incomplete evidence backing up His supernatural claims and the authority of
His teaching. 2) Supernatural Book - the Bible needs supernatural evidence. 3)
Mathematicaltruth requires a mathematicaldemonstration, so supernatural
truth requires supernatural attestation. B. Compassionfor Suffering Sinners
1. What is God like? What does God feel? How does God respond to human
suffering? God is loving enough and powerful enough and willing to help the
suffering. 2. Jesus performed miracles to show compassionand meet human
need. a. Mark 1:41 - Then Jesus, movedwith compassion, stretchedout His
hand and touched him, and said to him, “I am willing; be cleansed.” 3. Often
these healing miracles lay emphasis on Jesus’touching the sufferer. Contagion
quarantine rules the untouchables. 4. His goal, for the Sonof Man has come to
seek and to save that which was lost.” Luke 19:10
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a. Forgivenessofsins was of greaterconcernto Him than physical healings. C.
Creating Faith 1. John 20:30-31 - And truly Jesus did many other signs in the
presence ofHis disciples, which are not written in this book;31 but these are
written that you may believe that Jesus is the Christ, the Son of God, and that
believing you may have life in His name. D. Consummation of Prophecy 1. It
would have been very strange if He had not performed sings and wonders. 2.
Also in Matt. 11:1-6 when John the Baptist went two of his disciples to Him to
ask if He was the coming one. a. Mt. 11:2-5 - And when John had heard in

prison about the works of Christ, he senttwo of his disciples 3 and said to
Him, “Are You the Coming One, or do we look for another?” 4 Jesus
answeredand said to them, “Go and tell John the things which you hear and
see:5 The blind see and the lame walk;the lepers are cleansedand the deaf
hear; the dead are raised up and the poor have the gospelpreachedto them. 2.
Jesus quoted from the passage in Isaiah61 while in the synagogue at
Nazareth, and indicated that it was fulfilled in him (Luke 4:18–21). a. Isaiah
61:1 - “The Spirit of the Lord God is upon Me, Becausethe Lord has anointed
Me To preach goodtidings to the poor; He has sentMe to heal the
brokenhearted, To proclaim liberty to the captives, And the opening of the
prison to those who are bound; b. Not the prophet himself, but He who had
been appointed to be the Mediatorof a new covenant, the light of the Gentiles,
the salvationof Jehovahfor the whole world. c. Jesus who read this in the
synagogue atNazarethapplied it entirely to Himself (Luke 4:17,18,21). E.
Confirmation of His Deity 1. We would expect an alien for a far galaxy far
more advanced techthan earth to demonstrate such. 2. Five Proofs of Jesus’
Deity, John 5:1-39 a. His own testimony, 31 b. John the Baptist33-35 c. Father
37 d. Word of God 38-39 e. His works 36 1) John 5:36 - But I have a greater
witness than John’s; for the works which the Father has given Me to finish—
the very works that I do—bearwitness of Me, that the Fatherhas sent Me. 3.
John 20:30-31 F. Certificationas the Messiah1. John 3:2 - This man came to
Jesus by night and saidto Him, “Rabbi, we know that You are a teachercome
from God; for no one cando these signs that You do unless God is with him 2.
When John doubted His Messiahship, Jesus pointedto the miracles. G.
Command over Satan1. Demonstrations ofa power superior to that of Satan.
2. Matt. 12:29 - Or how can one enter a strong man’s house and plunder his
goods, unless he first binds the strong man? And then he will plunder his
house. 3. By the powerto castout demons.
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H. Coming of the Kingdom 1. Jesus’miracles were signs of the presence of the
kingdom of God (Matt. 12:39). 2. Luke 11:20 - But if I castout demons with
the finger of God, surely the kingdom of God has come upon you. I. Causing
Repentance 1. Mt. 11:21 - “Woe to you, Chorazin! Woe to you, Bethsaida!For
if the mighty works which were done in you had been done in Tyre and Sidon,

they would have repented long ago in sackclothand ashes. J. Clarifying
Spiritual Truths 1. If Jesus once turned 120 gallons ofwaterinto wine at a
country wedding, so what? 2. The miracles were relevant to the people back
then. But what about now? 3. We fail to be spiritually helped or nourished by
them because we miss their inner meaning. 4. Jesus claimedthe powerto give
life by raising the dead. a. John 5:21 - For as the Fatherraises the dead and
gives life to them, even so the Son gives life to whom He will. b. After claiming
to be the resurrectionand the life (John 11:25)he raised Lazarus from the
dead. 5. He claimed to be the Breadof Life after feeding the 5000. 6. He
claimed to be the light of the World by bringing a blind man our of a lifetime
of darkness. 7. The healing of lepers illustrates the removal of sins’ loathsome
defilement. 8. He healed10 lepers and taught a lessonon gratitude. 9. He
healed and spoke of greatfaith. 10. He healed to showedhis power to forgive
sins. 11. Discovermore of their relevance to you and your faith. ConclusionA.
The miracles offer a glimpse of Heaven 1. A glimpse of the world that is to
come. The supernatural acts of Jesus are like a flash of lightening that
illuminates a dark night for a few moments, allowing us to see clearly. 2. Tim
Keller comments, “We modern people think of miracles as the suspensionof
the natural order, but Jesus meant them to be the restorationof the natural
order. 3. God did not originally make the world to have disease,hunger, and
death in it. 4. In Heaven no sickness, pain, death, demons, etc. No bad
weatheror darkness. All will have a new body forever
BIBLEHUB RESOURCES
The Leprosy Of Sin
Luke 7:22
W. Clarkson
Why specify the fact that the lepers were cleansed? Whysingle out this disease
from others that might have been named? Becauseit was peculiarly desirable

that, when the Messiahcame and gave credentials of his heavenly origin, he
should exercise his power in this direction. For leprosy was the chosentype of
sin. All disease is pictorial of sin; it is to our bodily frame what sin is to the
soul - it is inward disorder showing itself in outward manifestation. But
leprosy was that peculiar form of sickness whichthe Divine Lawgiver selected
as the type of sin. And surely it was perfectly fitted to be so regarded. We look
at -
I. ITS LOATHSOMENESS.Why was the leper so rigidly excluded from
society? We have no convincing evidence that this was a dangerous,
contagious disorder. But the extreme loathsomenessofthe leper's appearance
fully accountedfor the decree. It was not fitting that anything so terribly
repulsive and shocking should be seenin the homes and in the streets. Sin is
the most odious of all things; it is "that abominable thing which Godhates."
God "cannotlook" upon it. In its fouler forms it is infinitely offensive to the
pure of heart.
II. ITS DIFFUSIVENESS. Leprosywas eminently diffusive. It was
communicated from parent to child; it spread from limb to limb, from organ
to organ, until it coveredthe entire body. Sin is a thing which spreads. It, too,
is communicable by heredity, and it also spreads from faculty to faculty. Sin
leads to sin. "There's nota crime but takes its change out still in crime." Theft
leads to violence, drunkenness to falsehood, impurity to deceit. Sin also
spreads from man to man, from child to child, from friend to friend. You
cannot circumscribe it; it passes allbounds that may be set up.
III. ITS PITIFULNESS. Who could regard the leper, doomed to a long,
perhaps a lifelong separationfrom his family and his business and all
favourite pursuits, without heartfelt pity? Life was worth nothing to him. Sin
is condemnable enough; but it is pitiable also. Blame the erring, reproachthe
faulty, remonstrate with the foolish, but do not fail to pity those whom sin is
shutting out from all that is best below, and from all that is bright above. Pity
these with a profound compassion, and help them with an uplifting hand.
IV. ITS SEPARATING INFLUENCE. As the leper was exiled from mankind
and banished to a severe isolation, so does sin come in as a separating power.

1. It separates a man from God, opening the wide, deep gulf of conscious guilt.
2. It separates manfrom man. It is not high walls, or broad acres, or
unmeasured seas, that divide man from man: it is folly, hatred, malice,
jealousy, sin.
V. ITS DEATHFULNESS. In the leper the springs of health were poisoned;
there was a process ofdissolution going on; it was death in life. Sin is death.
"She that liveth in pleasure is dead while she liveth," wrote Paul. And our
Lord's words imply the same:"Whoso believeth on me, though he were dead,
yet shall he live." A man living apart from God and. in rebellion againsthim
is so far from answering the end of human life that he may be rightly
regardedas dead while he lives.
VI. ITS INCURABLENESS BYMAN. The Jews did not bring the leper to the
physician; they regardedhim as incurable by the art of man. Sin is incurable
by human methods. Regulations for conduct, vows of abstinence,
parliamentary statutes, legalpenalties, do not cure. They may be very
valuable as accessories,but they will not heal. Only the Divine hand can
accomplishthat for the human heart. One there is who offers himself as the
Divine Physician;he who sent back to John in prison the convincing message,
"The lepers are cleansed." In him is all-forgiving grace and all-cleansing
power. A living faith in him will lead to pardon and to purity. Instead of
loathsomeness, there will be spiritual beauty; insteadof isolation, communion;
instead of a living death, eternal life. - C.
Biblical Illustrator
Art Thou He that should come, or look we for another?
Luke 7:19-22
John's doubting messageto Jesus
A. B. Bruce, D. D.

1. Much discussionhas taken place concerning John's doubt, whether it was
real or affected;and if real, what was its cause? We believe there was doubt in
the mind of the Baptist — serious doubt — arising out of no personalor petty
source, but causedby the way in which the Messianic careerof Jesus was
developing itself.
2. This doubt was not in regardto the identity of the workerof the works
reported to John with Jesus, but in regard to the nature of the works viewed
as Messianic. Butwhy should John stumble at those works, so full of the spirit
of love and mercy? Justbecause they were works of mercy. These were not
the sortof works he had expectedMessiahto busy Himself with; at all events,
so exclusively. Cf. Jonah's zealfor righteousness.
3. The reply sentback by Jesus to John amounted to this, that the sure marks
that He was the coming One, the Christ, were just the very works which had
awakenedJohn's surprise.
4. Having recounted rapidly His mighty works, Jesus appendedthe reflection,
"And blessedis he whosoevershallnot be offended in Me." We are not to find
in the words traces either of harshness towards John or of wounded feeling in
the speaker.The tone of compassionrather than of severity is audible in the
utterance. Jesus felt keenlyhow much John missedby being in such a state of
mind that that in His own work which was most godlike was a stumbling-
block to him. Translatedinto positive form the reflectionmeans, "Blessedare
they to whom the mercy and the grace ofwhich I am full, and whereofMy
ministry is the manifestationand outflow, are no stumbling-block, but rather
worthy of all acceptation."
(A. B. Bruce, D. D.)
The testof Christianity
E. W. Shalders, BA.

1. Jesus deliberatelydeclined to rest His claims upon any other grounds than
the testimony of His Father, a testimony which shone in the truth of His
words, and in the heavenly characterof His mission.
2. If the MasterHimself is willing, nay demands, to be judged by results,
manifestly organizations and churches that claim to be calledby His name
must not shrink from the same test.
3. The only proof of your being in contactwith the living Saviour, the only
proof that you rightly apprehend and sincerelyembrace Him, is the result in
your own hearts and conduct. No religion is worth anything that is not a
power.
(E. W. Shalders, BA.)
Looking for another Christ
R. W. Dale, D. D.
There are times when, through the disappointments and failures of our
personalreligious lives, it may be necessaryto look for another Christ than
the Christ we have alreadyknown.
1. There are some who have been restless formonths, perhaps for years, about
their sin. They have appealed to Christ again and again, and the peace of
Christ has not come to them. They are tempted to put this question. Christ
may reply by pointing them to the great triumphs of His mercy by which they
are surrounded. Go to Christ with all your trouble, and with a clearand vivid
remembrance of His death, and you cannot put this question.
2. There are some who feelthat their Christian life has not had the powerand
brightness they hoped for. This, also, oftenarises from a defective knowledge
of Christ. Perhaps you have forgottenthat He is not only a Saviour, but a
Prince, and that you must acceptHis law as the rule of your life, and strive to
get His will done on earth as the will of God is done in heaven.

3. This question may be suggestedby the generalcondition and history of the
world, a large part of the world is still unsaved: the misery Jesus came to
console stilllargely unconsoled. Do you look for another Christ? Can the
contents of His revelationbe anyhow enriched? Can there be more careful
warnings, more glorious promises, more compassion, more gentleness and
beauty, than there are in Him and His gospel?
4. We do not look for the coming of another Christ, but the Christ whom we
know will come in another form, to complete in powerand majesty the work
which He beganin weaknessand in shame.
(R. W. Dale, D. D.)
The answerof Jesus to John
Bishop Moorhouse.
It seems to me that here the Lord prescribes to His Church the answershe
should give in all days when men rise up and question whether He comes from
God, when men rise up to say to His Church, "Are you the kingdom of God?
are you the Divine societyestablishedupon earth to be the home of the new
life, and the source ofa wide-spreading influence? Are you the city setupon a
hill that cannot be hid?" When such questions are asked, the Church must be
ready, not merely to give proofs of her ancientorigin, her orthodox title-deeds
drawn from the dusty safes of her theology, but she must be able to say,
"Look at my life, my work. See what I am doing for the poor, the destitute,
the oppressed, and judge me as you find me." Can the Church of God, in
these days, bear such an appeal as that? Can she say, "Look at the asylums I
nave founded and support for the poor, the lame, the halt, and the blind! Look
at my children giving devoted labour in the lowestdens of your cities; at my
sons faithfully striving for the truth in the halls of your legislature;and see in
juster laws and a purer life, and a more brotherly relation betweenman and
man, proofs of the powerof my spirit, and of the truth of my labours"? She
must answerso, and so must you and I, when challengedto prove that we are
of God. We hear a great dealin these days about answers to the infidel, about

arguments philosophical, historical, and scientific, which shall have the power,
in the hands of skilful men, of silencing the antagonist. But a better argument
and a mightier that any of these, an argument that never fails, is that derived
from the fruits and results of religion in the life. The man who reads your
history with criticism, and meets your argument with argument, will bare his
head and bow his neck before the spectacle ofa holy and devoted life. That he
sees is true, whatever else be false;that is of God, whateverbecomes ofbooks
and institutions.
(Bishop Moorhouse.)
The messageofJohn the Baptist
Canon T. D. Bernard.
I. THE MESSAGE. Whatdid it mean?
1. To convince his disciples? Notsuited to do it; suggesting doubtfulness in
their master; impairing previous witness.
2. To reassure himself? At variance with
(1)his character, testimony, Divine assurance.
(2)Words of the Lord (ver. 24), aimed to prevent the supposition.
(3)The occasion. "Whenhe had heard the works of Christ" — the lastwork
being the raising of the dead.
3. Messagenotof uncertainty, but of impatience. Things do not go as the
Baptist expected. The world left in doubt. Opinion taking wrong turn for want
of distinct assertion. Works ofChrist, but no proclamation of Christ. It ought
to be made. The time is come. He the proper personto obtain it. He will
demand it in the interests of all.
II. THE REPLY.
1. Answer.

(1)To what was said. The facts are sufficient answer.
(2)To what was meant. The method will not be changed. The Lord must
choose His own course. Menmust see and judge. Facts first, then assertions.
2. Warning. There is danger in this disposition — danger of questioning God's
methods; restlessness,dissatisfaction, diminution of attachment, failure of
faith.
(Canon T. D. Bernard.)
Moralevidence of Christianity superior to miracles
J. Harris, D. D.
1. It is evident John did not clearly apprehend the spirituality of the kingdom
Christ was to introduce. Like the apostles, he expectedthe kingdom of God
would come with observation, insteadof its being of a slow, quiet, spiritual
growth. He lookedfor something more visible. There were the remains of the
old dispensationmixed up with his ideas of its nature; too much of the Old
Testamenttheocracy.
2. The remarkable manner in which the idea of the coming of Christ had
takenpossessionofthe minds of men at the time John sent his disciples to
inquire respecting it. The familiar designationof the Messiahwas "the
Comer." "Him that is to come" is but the common version of the world's
designationof the Messiah. The Comer, as if with Him came everything else
desirable. The coming of all future gooddepended upon His coming.
3. I might notice the world's slownessin recognizing Christ as the Messiah,
and the circumstances whichoccasionedthat slowness to admit His claim.
4. He proceededto enforce His claim by evidence corresponding with His
character, and their necessities,and by evidence alone, the result of which He
is prepared to wait (Luke 7:21-23). As if He had said, "Go and tell John My
kingdom is a spiritual kingdom, and the employment of other than spiritual
means would be uncongenialand obstructive."

5. That our Lord not only employed evidence in contradistinctionfrom
worldly display and physical force, but that He presented to these inquirers
and the multitude moral evidence as superior to miraculous.
I. CHRIST'S PREACHING CONSISTED, IN A REMARKABLE DEGREE,
OF DEEDS.
1. Thus on this occasion, the God-like reply to the inquiry, "Art Thou He that
should come?" His deeds spoke. He entered into no argumentative defence of
His claims — "Actions speak louder than words." "In the same hour He
cured many of their infirmities and plagues, and of evil spirits; and unto many
that were blind He gave sight." He left the stupendous miracles He had
performed to speak for themselves (Psalm19.l-3). The heavens had done
much, and now He is in the world to develop what the heavens could not
declare. It was not to be expectedthat His more full manifestation would be
verbal merely, or chiefly, for how canspeech, which is but the symbol of
thought, conveyideas of what thought cannotgrasp respecting "God, who is a
spirit," immaterial, infinite, invisible, incomprehensible. Speechfails to do
justice to the finite, the visible, the material, and comprehensible;to convey
the greatestandbest conceptions ofour own minds.
2. Christ's verbal teaching related especiallyto Himself. Eachportion of it was
either the vindication of acts He had performed, or an intimation of some
purpose he was about to accomplish, or a development of the kingdom He was
then establishing — relating to its nature, origin, character, or growth.
3. This distinctive and important factsupplies a reply to the following
objections.(1)The first objectionwe refer to, more frequently felt than
expressed, relates to the greaterfulness of evangelical doctrines in the Epistles
than in the Gospels. Although the latter comprise the discourses and teaching
of Christ Himself, we reply to this by saying, "Christ came not so much to
preach the gospelas to procure it, to establishand confirm it, to perform the
deeds, the recordof which constitutes the gospel."(2)The secondobjection
urged from the time of Celsus downwards is, that parallels to some of our
Lord's sayings are to be found in the writings of Plato, Isocrates, and others.
Hence it has been inferred, absurdly enough, that the gospelhad been

anticipated — that Christianity was not original. To which we reply,
admitting the supposedresemblances, the wonder is that they are so
extremely few — two or three mere maxims of morality, and these but the
distant reverberations of Sinai's echoes ofthe ancientand moral law. What is
Christianity? Nothing but a few maxims of morality? We triumphantly point
inquirers for Christianity to her spirit and her works — her resemblance to
her Lord.
II. His WORKS WERE WONDERFUL. It is a frequent description given of
God in the Old Testament, "He only doeth wonderful things." To achieve
wonders is the prerogative of God. "He alone doeth wonders";and this called
forth the grateful praises of His people. Not only is God the wonder-worker,
but strictly speaking, all that God does are wonders, only wonders. The atom
is as an atom not less wonderful than a world. Both owe their origin to His
creative power, and are impressed with the Divine signature. Was it strange
then that when "Godwas manifested in the flesh," that when He appeared
amongstus, who was predicted as "the wonderful," His works and deeds
should be "mighty signs and wonders." There was a sense in which He could
do nothing which was not wonderful; His constitution made it impossible that
anything ordinary could emanate from Him.
III. HIS WONDERSWERE MERCIES.
1. All His miracles were miracles of mercy. Nor was it necessaryto alter His
laws, imposed at the first on nature, they suffered no violence from His mercy;
on the contrary, they harmonized with it. In giving sight to the blind, He was
but restoring the eye to the use and exercise ofits proper function. His power
He used as a trust to be administered for man's goodalone.
2. Besides the present happiness, His mercies conveyedin the physical and
mental benefits, miraculously bestowed, they had a higher value, a symbolical
meaning, pointing to spiritual necessitiesand supplies, to the things relating to
our redemption.
3. His miracles demonstrated His power, and our interest in turning the
elements of earth to accountof spiritual uses, relating them to heaven. In
opening the blind eye He denoted that He came to be the Light of the world,

and that we need that the eye of the understanding should be open to receive
that light. The greatestwonderwas that of His incarnation. In comparison
with this wonder, all mere acts of His power were less splendid. This was the
long desired and promised wonder. The ancient tabernacle foreshadowedHis
tabernacling among men. The temple with its indwelling Shekinah
symbolically predicted this. Every instance of union betweenGod and man,
and the union of soul and body, prefigured this infinitely more mysterious
union of the Divine and human natures in His person.
IV. HIS MERCIES, like His acts, by which He replied to John's disciples,
WERE ANSWERS TO MAN'S NECESSITIES.This is only another mode of
saying that the blessings ofHis redemption are fully adapted to man's
exigencies. Itmight have been otherwise. His words might have been works;
His works might have been wonders; His wonders might have been mercies;
and yet, after all, there might have been a want of strict suitableness between
our necessities andthe mode of meeting them, but the text reminds us that His
mercies and deeds are exactly suitable and fully answerable to the exigencies.
1. This correspondenceadmits of universal application. He comprehended the
entire scheme of nature and Providence. No legitimate question on any
natural subject canever arise in the mind of man, which his Creatorand
Redeemerhas not foreseen;to which He has not inserted an answerin the
things which He has made. Ten thousand answers are silently awaiting the
future questions which shall call them forth. At this moment, while we are
assembledhere, the Creatormay be elsewhere exhibiting similar
demonstrations of His perfections in reply to inquirers. In the amplitude of
space, hosts ofintelligent beings may be collectedaround the chaos of a world,
wondering whether it will everbe restoredto harmony and order; whether all
creative acts are at an end, and while they are inquiring the fiat may go forth
from the Creatoragain, as "in the beginning," "Let there be light," and the
light of Divine powermay kindle around them.
2. The lessons ofthe Old Testamentare representedas replies. Godwas
graciouslypleasedto allow Himself to be inquired of. His replies were called
responses ororacles.

3. But now Christ had come as the living oracle;from Him the questions
which human guilt and misery had never ceasedto agitate, were to receive a
full practicalsatisfactoryreply.
V. A PRACTICAL CHRISTIANITYALONE, A CHRISTIANITY
EMBODIED IN DEEDS OF MERCY, ADEQUATELY ILLUSTRATES THE
WORKS OF REDEMPTION BYCHRIST. "Blessedis he, whosoevershall
not be offended in Me." Our Lord meant not that His wondrous works should
end with Himself. All powerwas given to Him as Mediatorand Head of the
Church, as a centre of an ever-enlarging circle. From Him as the Head of all
things to the Church all emanates.
(J. Harris, D. D.)
The soul dependent on physical conditions
Dr. Talmage.
Howevergoodand greatyou may be in the Christian life, your soul will never
be independent of physical conditions. I feel I am uttering a most practical,
useful truth here, one that may give relief to a greatmany Christians who are
worried and despondent at times. DoctorRush, a monarch in medicine, after
curing hundreds of cases ofmental depression, himself fell sick and losthis
religious hope, and he would not believe his pastor when the pastortold him
that his spiritual depressionwas only a consequence ofphysicaldepression.
Andrew Fuller, Themes Scott, William Cowper, Thomas Boston, David
Brainard, Philip Melancthon, were mighty men for God, but all of them
illustrations of the fact that a man's soul is not independent of his physical
health. An eminent physician gave as his opinion that no man ever died a
greatly triumphant death whose diseasewas below the diaphragm.
Stackhouse, the learned Christian writer, says he does not think Saul was
insane when David played the harp before him, but it was a hypochondria
coming from inflammation of the liver. The Deanof Carlisle, one of the best
men that ever lived, and one of the most useful, satdown and wrote: "Though
I have endeavouredto discharge my duty as well as I could, yet sadness and

melancholy of heart stick close by and increase upon me. I tell nobody, but I
am very much sunk indeed, and I wish I could have the relief of weeping as I
used to. My days are exceedinglydark and distressing. In a word, Almighty
God seems to hide His face, and I intrust the secretto hardly any earthly
being. I know not what will become of me. There is, doubtless, a gooddeal of
bodily affliction mingled with this, but it is not all so. I bless God, however,
that I never lose sight of the Cross, and, though I should die without seeing
any personalinterest in the Redeemer's merits, I hope that I shall be found at
His feet. I will thank you for a word at your leisure. My door is bolted at the
time I am writing this, for I am full of tears."
(Dr. Talmage.)
Inactivity a cause of doubt
F. W. Robertson, M. A.
Doubt often comes from inactivity. We cannotgive the philosophy of it, but
this is the fact, that Christians who have nothing to do but to sit thinking of
themselves, meditating, sentimentalising, are almostsure to become the prey
to dark, blank misgivings. John the Baptist, struggling in the desert, needs no
proof that Jesus is the Christ. John shut up became morbid and doubtful
immediately. We are mysteries, but here is the practical lessonofit all: for
sadness, forsuffering, for misgivings, there is no remedy but stirring and
doing.
(F. W. Robertson, M. A.)
Christ is the dispeller of doubt
Dr. Cuyler.
During his earlier life Dr. Merle D'Aubigne, the Swiss historianof the
Reformation, was grievouslyvexed with depressing doubts. He went to his old
teacherfor help. The shrewdold man refused to answerthe young man's

perplexities, saying, "Were I to get you rid of these doubts, others would
come. There is a shorter way of destroying them. Let Christ be really to you
the Sonof Godthe Saviour. Do His will. His light will dispel the clouds, and
His Spirit will lead you into all truth." The old man was right, and the young
D'Aubigne was wise enoughto adopt his counsel. He hoisted anchor, and
moved out of the regionof fogs, and quietly anchoredhimself under the
sunshine of Christ's countenance.
(Dr. Cuyler.)
Devotionto Christ a cure for despondency
Dr. Cuyler.
Active devotion to Christ's service is anothercure for spiritual despondency.
The faith-faculty gets numb by long inaction, just as a limb becomes numb
and useless ifit is not exercised. The love-powergrows coldif it is not kept
fired up. When faith and love both run low, the soul easilyfalls into an ague-
fit. What you need is to get out of yourself into a sympathy with, and
downright efforts for, the goodof others. When a desponding Christian came
to old Dr. Alexander for relief, the Doctorurged him to prayer. "I do pray
continually." "What do you pray for?" The young student said, "I pray that
the Lord would lift upon me the light of His countenance.""Then," replied
the sagaciousveteran, "go now and pray that He will use you for the
conversionof souls."
(Dr. Cuyler.)
To the poor the gospelis preached.
The gospelpreachedto the poor
N. Paterson.
I. THE EXCELLENCYOF THIS LAW. A new development of a heaven-laid
plan to enlighten the poor; to raise them in the scale ofbeing; to sweetenand

adorn their lot by the honours of intellectual culture, the comforts of social
life, and the hopes of immortality. The wisdom of our text, as a poor's law,
excels all the contrivances of men. It does not so much provide for the poor as
it prevents men from being poor. It cuts off the causes ofpoverty.
II. THE OBLIGATION IT LAYS UPON US. The wayto the most effective
sense ofduty is by discovering the need and the worth of the thing that is
enjoined; and is this a thing to be countermanded or opposed?:But if the
argument from the goodness ofpreceptseem too weak, letus view its
peremptory demand. It is the will of our Saviour that none live in a Christian
land without hearing the glad sound, that so all may walk in the light of His
countenance.
III. How is THIS GOOD LAW OF OUR LAND TO BE FULFILLED.?
(N. Paterson.)
Christ's works
G. Brooks.
1. Our Saviour's works were words.
2. His works were wonders.
3. His wonders were wonders of mercy.
4. His wonders of mercy were suited to the necessitiesofman.
5. The suitableness of His wonders of mercy to the necessitiesofman is a
satisfactoryproofof His Messiahship.
(G. Brooks.)
The suitability of the gospelto the poor
G. Brooks.

The gospelis especiallyadapted to the poor, in respectof —
1. Their education.
2. Their resources.
3. Their opportunities.
4. Their prospects.
(G. Brooks.)
A preacherto the poor
John Wesleyalways preferred the middling and lower classes to the wealthy.
He said "If I might choose I should still, as I have done hitherto, preachthe
gospelto the poor."
Trophies of the work of Christ
C. H. Spurgeon.
Before many a Popishshrine on the Continent one sees exhibited a great
variety of crutches, togetherwith waxmodels of arms, legs, and other limbs.
These are supposedto representthe cures wrought by devotion at that altar
— the memorials of the healing power of the saint. Poor, miserable
superstition, all of it, and yet what a reminder to the believer in Jesus as to his
duty and his privilege? Having pleaded at the feet of Jesus, we have found
salvation;have we remembered to record this wonder of His hand? If we
hung up memorials of all His matchless grace,whatcrutches and bandages
and trophies of every sort should we pile together!Temper subdued, pride
humbled, unbelief slain, sin castdown, sloth ashamed, carelessnessrebuked.
The cross has healedall manner of diseases, andits honours should be
proclaimed with every rising and setting sun.
(C. H. Spurgeon.)

Christianity and the poor
C. H. Spurgeon.
A celebrateddoctorof divinity in London, who is now in heaven I have no
doubt — a very excellentand godly man — gave notice one Sunday that he
intended to visit all his people, and said, that in order to be able to getround
and visit them and their families once in the year, he should take all the
seatholders in order, A person well knownto me, who was then a poor man,
was delighted with the idea that the minister was coming to his house to see
him, and about a week ortwo before he conceivedit would be his turn his wife
was very carefulto sweepthe hearth and keepthe house tidy, and the man
ran home early from work, hoping eachnight to find the Doctorthere. This
went on for a considerable time. He either forgothis promise, or grew weary
in performing it, or for some other reasonnever went to this poor man's
house; and the result was this, the man lost confidence in all preachers, and
said, "Theycare for the rich, but they do not care for us who are poor." That
man never settled down to any one place of worship for many years, till at last
he dropped into Exeter Hall and remained my hearer for years till Providence
removed him. It was no small task to make him believe that any minister
could be an honest man, and could impartially love both rich and poor.
(C. H. Spurgeon.)
STUDYLIGHTRESOURCES
Coffman's Commentaries on the Bible
And he answered, and said unto them, Go and tell John the things which ye
have seenand heard; the blind receive their sight, the lame walk, the lepers

are cleansed, andthe deaf hear, the dead are raised up, the poor have good
tidings preachedto them. And blessedis he whosoevershallfind no occasion
of stumbling in me.
One passagewhichJesus clearlyhad in mind was Isaiah35:5, in which the
prophet foretold the messianic age. Thus Jesus answeredJohnplainly, but not
too plainly, that he was indeed the Christ. The reasonfor Jesus'avoidance of
a more dogmatic declarationconcerning himself at that time was to deny on
his ownbehalf the malignant, carnalnotions of Messiah's true character
which had perverted the popular mind of that day. For more on this, see my
Commentary on Matthew, Matthew 11:1-3.
The dead are raised up ... has reference to a plurality of resurrections;and
here is proof that not all such wonders have been recordedby the sacred
authors. Long after the synoptic Gospels were written, John recordedthe
raising of Lazarus; and there may have been many others whom the Lord
raisedto life from the dead.
Blessedis he ... The clause introduced by these words shows that Jesus
expectedJohn to continue in faith; and the passage immediately afterward
indicates that Jesus knew he would continue.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Luke 7:22". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/luke-7.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
return to 'Jump List'
John Gill's Exposition of the Whole Bible

Then Jesus answering saidunto them,.... "To the disciples", as the Persic;to
both, as the Arabic: when he had wrought these cures, he turned himself to
the disciples of John, and made answerto their question. The Vulgate Latin
leaves out the word "Jesus", rendering it, "and he answering";in the
following words:
go your way, and tell John what things ye have seenand heard. They had just
seenmany cured of infirmities, plagues, and evil spirits, and they had heard
the doctrines of the Gospelpreachedby him; and the former were in
confirmation of the latter, and both were proofs of his being the Messiah:the
particulars of which follow,
how that the blind see;that is, they that had been blind, and some that were
born blind receivedtheir sight, which was what was never heard of before,
from the beginning of the world; and which, as it is an instance of Christ's
almighty power, showing him to be God; so it was a fulfilment of a prophecy
concerning him as the Messiah, who, when he came, was to open the eyes of
the blind, Isaiah 35:5 and this was true, not only in a corporeal, but in a
spiritual sense:and generally so it was, that when the blind receivedtheir
bodily sight, they also receivedtheir spiritual sight; and both were evidences
of the true Messiahshipof our Lord Jesus.
The lame walk;these were among those who were cured of their infirmities;
and this also was prophesiedof the Messiah, andwas now accomplishedby
Jesus, that "the lame man" should "leapas an hart", Isaiah 35:6 and so was
to be consideredby John, and his disciples, as another proof of his being the
true Messiah:
the lepers are cleansed;of this sort were they who were cured of their plagues:
the leprosywas calleda plague; hence the treatise of leprosy, in the Misna, is,
by the Jews, calledNegaim, or "plagues".
The deaf hear; so in the above prophecy in Isaiah, it is predicted, that "the
ears of the deaf should be unstopped" in the days of the Messiah;and which
therefore must be consideredas a further confirmation of Jesus being he that
was to come, and that another was not to be lookedfor.

The dead are raised: whether there were any raisedat this time, or no, is not
certain; but certainit is, that there had been one raisedfrom the dead, if not
in the presence ofthese disciples, yet just before they came to Christ, of which
John had been informed by some of his disciples, if not these;and of which an
accountis given before in this chapter, and which is what none but the mighty
God can do.
To the poor the Gospelis preached: it was preachedboth by the poor, the
disciples of Christ, and to the poor, mean, base, and illiterate among the Jews;
and also to the poor, meek, and lowly in heart, as was prophesied should be,
by the Messiah, Isaiah61:1 so that put all together, here were undoubted
proofs, and a full demonstration, that Jesus was the Messiah;See Gill on
Matthew 11:4. See Gill on Matthew 11:5.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Luke 7:22". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
7.html. 1999.
Robertson's WordPictures in the New Testament
What things ye have seenand heard (α ειδετε και ηκουσατε — ha eidete kai
ēkousate).In Matthew 11:4, present tense “which ye do hear and see.” Restof
Luke 7:22, Luke 7:23 as in Matthew 11:4-6, which see notes for details. Luke
mentions no raisings from the dead in Luke 7:21, but the language is mainly

general, while here it is specific. Σκανδαλιζομαι — Skandalizomaiused here
has the double notion of to trip up and to entrap and in the N.T. always means
causing to sin.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Luke 7:22". "Robertson'sWord Pictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/luke-7.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
The blind receive, etc
Better, are receiving, are walk ing, evenwhile Jesus is speaking and John is in
doubt.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Luke 7:22". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/luke-7.html. Charles
Schribner's Sons. New York, USA. 1887.

Wesley's ExplanatoryNotes
Then Jesus answering saidunto them, Go your way, and tell John what things
ye have seenand heard; how that the blind see, the lame walk, the lepers are
cleansed, the deaf hear, the dead are raised, to the poor the gospelis preached.
To the poor the Gospelis preached — Which is the greatestmercy, and the
greatestmiracle of all.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Luke 7:22". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-7.html. 1765.
The Fourfold Gospel
And he answeredand said unto them, Go and tell John the things which ye
have seenand heard1; the blind receive their sight, the lame walk, the lepers
tidings preachedto them2.
And he answeredand said unto them, Go and tell John the things which ye
have seenand heard. See .
The poor have goodtidings preachedto them. See .

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 7:22". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/luke-
7.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
John Trapp Complete Commentary
22 Then Jesus answering saidunto them, Go your way, and tell John what
things ye have seenand heard; how that the blind see, the lame walk, the
lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospelis
preached.
Ver. 22. {See Trapp on "Matthew 11:4"} {See Trapp on "Matthew 11:5"}
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.

Bibliography
Trapp, John. "Commentary on Luke 7:22". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-7.html.
1865-1868.
Sermon Bible Commentary
Luke 7:22
The description of His ownwork which Jesus returned for the instruction and
encouragementofthe Baptist presents these three features:(1) it is a ministry
of abundant charity to the temporal needs of needy men; (2) it is a ministry of
Divine promise and help—"the poor receive glad tidings;" (3) these two are
blended naturally and simply together.
I. On part of this ground we are at one; it is that of desire to minister to the
goodand increase the happiness of our fellowmen. To ask in what goodand
happiness consistmight seempedantic and abrupt. But on the wayin which
these things may be increasedmen feel that they have learnedsomething. We
have two results of presentteaching: (1) that happiness is a harmony between
man and his surroundings; (2) the rule or method of charity, making charity
to consistin giving our personalhelp and service, and in bringing to the needy
those things which, for ourselves, have given brightness and interest and
worth to life. Can we bring the two into relationwith one another, and then
with Christ's type of ministry as suggestedin the text?
II. Turn back your thoughts upon the history of human happiness, and think
of its earlierstages. Under simple and primitive conditions, nature seems to
provide man with a stock ofhappiness, or of material for happiness;he gains
happiness from his harmony with his surroundings, as proved in the pleasures
of the bodily instincts or functions, in the glad response of vital energy, in
muscle and limb, to moderate demands for exertion, in the earliestforms of
human intercourse in family or clan, and by degrees in the exercise ofskill or
resource, and in the power to appreciate beauty or grandeur in nature around
him. In proportion as consciousnessbecomesarticulate, andreflection

awakes, manmust, by the very nature of his mind, grasp all that is outside
himself into a whole. He must look before and after and above. What then if
there comes a time when the world's face is darkened? Civilisation has
developed, but man seems to be no gainer. The effectof increasedwealthand
knowledge seemedto have only sappedold-fashioned simplicities and virtues,
and substituted the power of money for the powerof loyalty and right. What
can we do to minister to men's needs. The answerhas been forming in men's
minds, even when they have not realisedall its meaning. Make it possible for
men to believe in happiness; make it possible for them to believe in love. Give
them the things which will brighten their life, glimpses of the beauty of nature
or art or intellect; recoverfor them the simple pleasures ofthe poorestand
humblest thing that can be called a home. Make impossible regions of human
life visited by no light of human sympathy, or lightened by no hope of human
succour. Open to them possibilities of aspiration. Restore in this waygently a
sense ofharmony with the order of things into which they have been born.
Soothe the dumb exasperationwhichcomes of having to live in a world that
means nothing but darkness and want and fear. And then give yourself, your
personal help; use your freedom of time, your money if you have it, your
acquirements of understanding, knowledge, still to convince them that there is
such a thing as unselfish and compassionate love. And leave the inference to
them. The very poverty and misery which have once blossomedfor them with
the miraculous fruit of a true charity will never seemthe same again. You
have gone among them to carry as far as in you lies whateverof bright and
beautiful, of goodand pure, of loving and tender, could bear witness that life
carries hope with it. And thereby you have given them an alphabet by which
to read the witness of the beauty, the greatness, the tenderness of Christ. You
can speak to them of Christ, not only as a witness of what may be or what
shall be, but as a present Giver of all precious gifts. Or, more truly, of one gift
which implies the rest—the gift of God's love certainly known, and with a
joyful confidence of faith actually receivedand welcomedinto their souls.
E. S. Talbot, Oxford and Cambridge Journal, Jan. 31st, 1884.
References:Luke 7:22.—Parker, Hidden Springs, p. 316. Luke 7:23.—
Preacher's Monthly, vol. i., p. 135. Luke 7:24.—Clergyman's Magazine, vol. i.,
p. 39.

Copyright Statement
Bibliography
Nicoll, William R. "Commentary on Luke 7:22". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/luke-
7.html.
Expository Notes with PracticalObservations onthe New Testament
The poor hear and receive the gospel. Matthew 11:5
Note, that all along, in our Saviour's time and since, the poor of the world
have been more disposedto hear and embrace the gospelthan other men; and
the reasons ofit are these:
1. Becausethe poor have no worldly interestto engage themto rejectChrist
and his gospel. The high-priest, the scribes and Pharisees, had a plain worldly
interest to engage them to oppose Christ and his doctrine; but the poor were
free from these incumbrances and temptations. They had nothing to lose;
therefore our Saviour's doctrine went down more easilywith them, because it
did not contradict their interest, as it did the interest of those who had great
possessions.
Those that are poor, and enjoy little of the goodthings of this life, are willing
to entertain the glad tidings of happiness in another life. Such as are in a state
of misery here, are glad to understand that it shall be well with them
hereafter, and are willing to listen to the goodnews of a future happiness;
wheras the rich, who have had their consolationhere, are not much concerned
what will become of them afterwards.

Copyright Statement
Bibliography
Burkitt, William. "Commentary on Luke 7:22". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/luke-7.html. 1700-1703.
Greek TestamentCriticalExegeticalCommentary
22 f.] Nearly verbatim as Matt. The expressionνεκροὶ ἐγ. does not necessarily
imply that more than one such miracle had takenplace:the plural is generic.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Luke 7:22". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/luke-7.html. 1863-1878.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Luke 7:18"
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon Luke 7:22". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/luke-7.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
22. ἃ εἴδετε. Our Lord wished His answerto be the announcement of facts,
not the explanation of difficulties. His enumeration of the miracles involves an
obvious reference to Isaiah 29:18;Isaiah 35:4-6;Isaiah 60:1-3 (see Luke 4:17-
19), which would be instantly caughtby one so familiar with the language of
“the Evangelical Prophet” as the Baptist had shewnhimself to be.
πτωχοὶ εὐαγγελίζονται.With this constructioncompare πεπίστευμαι τὸ
εὐαγγέλιον, Galatians 2:7. When a verb governing the dative is used in the
passive, the noun denoting the person becomes the nominative. See Winer, p.
326. Thus the spiritual miracle is placed as the most convincing climax. The
arrogantignorance and hard theologyof the Rabbis treated all the poor as
mere peasants and nobodies. The Talmud is full of the two contemptuous
names applied to them—‘people of the earth’ and ‘laics.’One of the charges
brought againstthe Pharisees by our Lord was their attempt to secure the
monopoly of knowledge, Luke 11:52.
ὃς ἐὰν for ὅστις ἄν. In late writers and in Hellenistic Greek ἐὰν is used in
exactly the same sense as ἂν after relative pronouns and conjunctions. The
peculiarity may have been derived from popular usage.
Copyright Statement

Bibliography
"Commentary on Luke 7:22". "Cambridge Greek TestamentforSchools and
Colleges".https:https://www.studylight.org/commentaries/cgt/luke-7.html.
1896.
PeterPett's Commentary on the Bible
‘And he answeredand said to them, “Go and tell John the things which you
have seenand heard; the blind receive their sight, the lame walk, the lepers
tidings preachedto them.”
And then He turned to John’s disciples and told them to go to John and tell
them what they had seenand heard. ‘Tell him that the blind receive their
sight, the lame walk, the skin diseasedare cleansed, the deafhear, the dead
are raisedup and the poor have the Good News preachedto them.’ All this
was in fulfilment of Isaiah29:18-19;Isaiah35:5-6; Isaiah61:1, to which is
added that the skin diseasedare cleansed(as with Elisha - 2 Kings 7) and the
dead are raised(as with Elijah (1 Kings 17)and Elisha (2 Kings 4) and
compare Isaiah 26:19 where the raising of the dead is an eschatologicalsign.
The messagewas threefold, firstly that One was here Who paralleled and even
eclipsedElijah and Elisha, secondlythat the eschatologicalsigns were being
fulfilled, and thirdly, through deafening silence, that the time of judgment was
not yet. God was at work in His own time. He was not in a hurry. He was
gathering the wheatinto the barn. The judgment could wait until the harvest
was gatheredin.
‘The blind receive their sight (Luke 4:18; Luke 14:13;Luke 14:21; Luke
18:35-43;Mark 8:22-26;Matthew 9:27-31;Matthew 12:22; Matthew 21:14),
the lame walk (Luke 5:17-26;Luke 14:13; Luke 14:21;Matthew 15:30;
Matthew 21:14; John 5:3; Acts 3:1-10), the lepers are cleansed(Luke 5:12-16;
Luke 17:11-19), and the deaf/dumb hear (Luke 11:14;Mark 7:31-37;

Matthew 9:32-34), the dead are raised up (Luke 7:11-17;Luke 8:40-56;John
11), the poor have goodtidings preachedto them (Luke 4:18; Luke 6:20; Luke
14:13;Luke 14:21).” Note that what is placed lastdraws attention to His
central purpose. He is hear to proclaim Good News, gathering the wheatinto
the barn (Luke 3:17). The judgment will follow in due time.
‘The poor have the goodnews preachedto them.’ No one had any time for the
poor. The Romans trampled on them, the Greeks despisedthem, the priests
and Levites passedthem by. But God had time for them. It was the Anointed
Prophet from God Who would proclaim the Good news to the poor (Isaiah
61:1). It was the goodshepherd who would attend to the poor of the flock
(Zechariah 11:7; Zechariah 11:11), the shepherd who would be smitten
(Zechariah 13:7). Forthey were God’s specialconcern(Isaiah25:4; Isaiah
41:17).
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Luke 7:22". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/luke-7.html. 2013.
The Expositor's Greek Testament
Luke 7:22 contains the verbal answer, pointing the moral = go and tell your
master what ye saw and heard (aorist, past at the time of reporting), and leave
him to draw his own conclusion.— νεκροὶ ἐγείρονται:this refers to the son of
the widow of Nain; raisings from the dead are not included in the list of
marvels given in the previous verse. Lk. omits throughout the connecting καὶ

with which Mt. binds the marvels into couplets. On the motive of John’s
message, vide notes of Mt., ad loc.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 7:22". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/luke-7.html. 1897-1910.
George Haydock's Catholic Bible Commentary
addressing himself to these disciples of John the Baptist, he ordered them to
go and relate to their masterall they had seenand heard; and to tell him, that
he declaredall those to be happy, who, strong in faith, should not take
occasionto doubt of his divine power, (the proofs of which they had so
recently seen)from the weaknessofhis flesh, which he had takenupon
himself for the love of man. --- Jesus Christ alludes to the known and full
testimonies that had been given of him by the prophets. The Lord giveth food
to the hungry, the Lord looseththem that are in fetters, the Lord enlighteneth
the blind, he lifteth up them that are castdown, ... and he who does these
things, shall reign for ever thy God, O Sion, from generationto generation.
(Psalm cxlv.) (St. Ambrose) --- The words of the prophet Isaias are not less
descriptive of the promised Messias:God himself will come, and will save you.
Then shall the eyes of the blind be opened, and the ears of the deaf unstopped.
The lame man shall leap as a hart, and the tongue of the dumb shall be free.
(Isaias xxxv. 4, 5, 6.)(Theophylactus)
Copyright Statement

Bibliography
Haydock, George Leo. "Commentaryon Luke 7:22". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/luke-7.html. 1859.
E.W. Bullinger's Companion Bible Notes
Jesus. Omit [LIT Tr. A WH R.
seenand heard. The evidence was not that they were miracles (qua miracles),
but that the miracles were those that had been prophesied. See Isaiah29:18;
Isaiah85:4-6; Isaiah 60:1-3. Had the Lord workedmiracles far more
extraordinary they would have been no evidence at all as to His claims. the . . .
the, &c. No articles in the Greek.
see are seeing again. App-133.
dead = dead people.
No Art. See App-139.
to the poor the gospel is preached: literally the poor (App-127.) are being
evangelized(App-121.4).
Copyright Statement
Bibliography

Bullinger, Ethelbert William. "Commentary on Luke 7:22". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/luke-7.html. 1909-1922.
Ellicott's Commentary for English Readers
(22) Go your way.—The exactagreementof the answeras reported in the two
Gospels is significant as to the impression which they made at the time on
those who heard them.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Luke 7:22". "Ellicott's Commentary
for EnglishReaders".
https:https://www.studylight.org/commentaries/ebc/luke-7.html. 1905.
Treasuryof Scripture Knowledge
Then Jesus answering saidunto them, Go your way, and tell John what things
ye have seenand heard; how that the blind see, the lame walk, the lepers are
cleansed, the deaf hear, the dead are raised, to the poor the gospelis preached.
Go
John 1:46

how
21; 18:35-43;Job 29:15;Psalms 146:8;Isaiah 29:18,19;32:3,4;35:5,6;Isaiah
42:6,7,16;61:1-3;Jeremiah31:8; Matthew 9:28-30;21:14;John 9:30-33;Acts
26:18
the lame
Matthew 15:30,31;Acts 3:2-8; 8:7; 14:8-10
the lepers
5:12-15;17:12-19
the deaf
Isaiah43:8; Mark 7:32-37
the dead
14,15;8:53-55
to
4:18; Zephaniah 3:12; James 2:5
END OF STUDYLIGHT RESOURCES
The Miracle Worker
"Are You the ExpectedOne, or shall we look for someone else?"
Jesus workedmiracles for a reason. The chief purpose behind the miracles
was not to alleviate suffering, although that did happen, and Jesus was happy

to do so. But that was not the primary purpose of miracles. Instead, they were
done to show the world He was from God. We wish to see Jesus, the miracle
worker.
Jesus Claimedto Work Miracles
If this is true, then Jesus is the Son of God. A true "miracle" is an event that
has no other explanation except that God is behind it. It cannot be explained
by natural means. We either have to say"I don't know how that was done."
or, in faith, say "Goddid that." If Jesus did miracles, then that would mean
that He is from God(John 3:1,2; 5:36; 10:25;37-38). The purpose of miracles
was to validate Jesus'claim to be God's Son(Acts 2:22).
When John, in prison, wantedto be sure that Jesus was the One, he sent
messengersto Jesus to make inquiry (Matthew 11:2-6). Jesus told the
messengersto go and reassure Johnby reporting to him about the miracles
Jesus was doing. Jesus gave His apostles powerto accomplishmiracles as well.
Again, the purpose was to show that God's powerwas in Jesus, and that
included power to save from sin and give everlasting life (Acts 4:8-12).
Jesus'miracles were varied and done in various circumstances. Jesus did
many, many more miracles than just the thirty-plus ones recordedin the
Bible, but the ones that are recorded are representative of the things Jesus
would do almostconstantly (John 20:30,31).
Jesus did not do miracles for selfish reasons. Theywere never done for
Himself. (Matthew 4:2-4; John 4:6,7). Some have categorizedHis miracles as
showing His power:
a). over nature (calming the sea);

b). over disease (healing the sick);
c). Over demons (casting out unclean
spirits)
d). over material things (feeding the
5000)
e). over death (raising of Lazarus).
Definition of Miracle
Genuine miracles have severalcharacteristics. A miracle is a supernatural
event (it must have no other reasonable explanation - it is not simple a lucky
escape oran amazing coincidence).
To be a miracle, an event must be witnessed - it cannotbe a "sign" to anyone
if it is not seenby anyone. These events were signs that God was with Jesus, or
with the prophet or apostle doing the sign; and this meant that their words
were to be receivedas the word of God. The Greek word translated"miracle"
means "sign."
Miracles were not contrary to nature, but a circumvention of nature. In other
words, natural law calls for "cause andeffect". A miracle is where the power
of God causes aneffectthat would not have occurredif God had not
intervened.
Not every powerful thing God has done is a miracle. God may answera
prayer and heal someone who is ill, but that is not a sign.

The Critics Attack
Jesus'early critics have made many attacks. His enemies beganby saying that
He did miracles by Satan's power(Mark 3:22-25). They would have preferred
to deny that He did miracles at all like their modern day counterparts, but did
not have that option because everyone saw Jesusdo them. (See also Mark
6:14; 15:31; Luke 23:8). Early Jewishwriters refer to Him. The non-Christian
historian Josephus refers to His "marvelous deeds" and The Jewish
Babylonian Talmud (compiled in the 5th century from earlierwritings)
referred to Jesus as a "magician" in order to discount His miracles. Early
Roman sources also referto His miracles. Though the writings are not from
first hand witnesses,but rather from those who had heard of Jesus, theydo
not try and discount Jesus'miracles by denying He did them... but by
suggesting, much as did Pharaohwith Moses, that Paganmagicians were
better. These are the propagandists of the Empire. There was Porphyry of
Tyre and Hierocles, governorofBithynia who both make this argument in
some of the many books they write againstChristianity.
While the early critics simply could not deny the miracles because ofthe
many, many witnesses, critics todaycan because allthe witnesses are now
dead. There is no one here to say, "I saw them happen!" except in their
writings.
So, modernists and atheists;humanists and skeptics;Voltaire, Hume, the
Jesus Seminar... and so forth do not have to face the early witnesses. Mostof
these take the position that Jesus didn't really do miracles at all. Yes, the
witnesses are dead, but they do still speak!Through their writings, they do
say, "I saw the miracles happen!" (2 Peter1:16-18). Through their examples
of faith in the most difficult of circumstances and persecution, they give
further evidence that their testimony is true.
The Characteristicsof Jesus'Miracles

The miracles of Jesus signify many important spiritual truths and realities.
Not only do they confirm the Deity of Christ and that He is from God, but also
He has the power/authority to forgive sins (Matthew 9:5,6).
His miracles were compassionate. We see in Him tender care and concern.
(Luke 7:11-17). But the fact remains that His missionwas to bring salvation
from eternal anguish. That is the ultimate compassion, becauseto be lost in
eternity is much worse than losing anything here in this life.
The miracles testify as to the importance of faith (Mark 9:22-24). Notonly
was faith a necessitydemanded by the Lord in the case ofmiracles, but also in
the case ofour salvation (Romans 10:9,10).
Conclusion
So, what do we do for those who would like to see Jesus? We show them the
miracle workerwho proved His claim to be God's Son, for "no one could do
the signs" that (He) did unless God was with Him. For those who want to see
Jesus, they will find in Him the power to overcome (1 John 5:1-5).
By Jon W. Quinn
From Expository Files 15.10;October2008
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD

Luke 7:22 And He answeredand said to them, "Go and report to John what
you have seenand heard: the BLIND RECEIVE SIGHT, the lame walk, the
lepers are cleansed, and the deaf hear, the dead are raisedup, the POOR
HAVE THE GOSPELPREACHED TO THEM.
KJV Then Jesus answering saidunto them, Go your way, and tell John what
things ye have seenand heard; how that the blind see, the lame walk, the
lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospelis
preached.
Go John 1:46
how Lk 7:21; 18:35-43;Job 29:15;Ps 146:8; Isaiah29:18,19;32:3,4;35:5,6;
Isaiah42:6,7,16;61:1-3; Jeremiah31:8; Matthew 9:28-30;21:14; John 9:30-
33; Acts 26:18
the lame Matthew 15:30,31;Acts 3:2-8; 8:7; 14:8-10
the lepers Lk 5:12-15;17:12-19
the deafIsaiah 43:8; Mark 7:32-37
the dead Lk 7:14,15;8:53-55
to Lk 4:18; Zephaniah 3:12; James 2:5
Luke 7 Resources - Multiple Sermons and Commentaries
Luke 7:18-35 Dealing With Doubt - Steven Cole
Luke 7:21-23 Why the BelieverDoubts, Part 2 - John MacArthur
NET Note on what you have seenand heard - The following activities all
paraphrase various OT descriptions of the time of promised salvation:Isa
35:5–6;26:19;29:18–19;61:1. Jesus is answering not by acknowledging a title,
but by pointing to the nature of his works, thus indicating the nature of the
time.
BLIND RECEIVE SIGHT...POOR HAVE THE GOSPELPREACHED TO
THEM - both are Messianic prophetic promises which further supports that
Jesus is indeed the Messiah. Johnknew the OT and knew these prophecies

spoke of the "ExpectedOne." The days of salvationforetold by Isaiah had
indeed commenced, and would be consummated when Christ returns to
establishHis Messianic kingdom(Millennium).
Spurgeon- According to our Lord’s testimony, the preaching of the gospelto
the poor is as greata proof of his Messiahshipas the raising of the dead. Then
how highly it ought to be prized by them, and how glad should they be who
have the gospelnow preachedfreely in their hearing!
Blind receive sight - (Lk 4:18-note;Lk 18:35-43-note)This quote is takenby
Jesus from Isaiah 35:5-6 -
Isaiah35:5-6-note Then the eyes of the blind will be openedAnd the ears of
the deafwill be unstopped. Then the lame will leap like a deer, And the tongue
of the mute will shout for joy. Forwaters will break forth in the wilderness
And streams in the Arabah.
Steven Cole comments - Isaiah35:5 prophesied that Messiahwould do such
(blind receive sight), and Jesus had cited that reference whenhe told the
messengersofJohn the Baptist, “Go and report to John what you have seen
and heard: the blind receive sight, the lame walk, the lepers are cleansed, and
the deafhear, the dead are raised up, the poor have the gospelpreachedto
them” (Lk 7:22-23). In the Bible, only Jesus openedthe eyes of the blind, and
there are more of His recordedmiracles in this categorythan any other. It
shows Him to be the promised Messiah. (WhenJesus PassesBy)
IVP BackgroundCommentary - Some teachers comparedthe blind, lame and
lepers to the dead because they had no hope of recovery.
Lame walk (Lk 5:17–25-note)
Lepers are cleansed(Lk 5:12–16-note;Lk 17:11–19-note)
Cleansed(2511)(katharizo from katharos = pure, clean, without stain or spot;
English words - catharsis = emotionalor physical purging, cathartic =
substance usedto induce a purging, Cathar = member of a medieval sect
which sought the purging of evil from its members) means to make clean by
taking awayan undesirable part. To cleanse from filth or impurity. Click here

(and here) for more backgroundon the important Biblicalconceptof clean
and cleansing.
Deafhear (cf. Isa. 29:18; 35:5; 42:18)
Deadare raised(Luke 7:11–17;8:40–56;cf. Acts 9:36–43)Augustine, in his
sermon on this miracle, says:“Who knows how many dead the Lord raised
visibly? For all the things that he did are not written. John tells us this. So
then there were without doubt many others raised.” (see John21:25)
Poorhave Gospelpreachedto them (Luke 4:18; 6:20; 14:13, 21).
POOR HAVE THE GOSPELPREACHED TO THEM - Jesus is quoting
from Isaiah 61:1-note. In Luke 4:18-note Jesus quoted Isaiah 61:1-2a stopping
at the favorable year (His first coming) because "the day of vengeance"was a
prophecy to be fulfilled at His SecondComing.
The Spirit of the Lord GOD is upon me, Becausethe LORD has anointed me
To bring goodnews to the afflicted; He has sent me to bind up the
brokenhearted, To proclaim liberty to captives And freedom to prisoners; 2
To proclaim the favorable year of the LORD And the day of vengeance ofour
God; To comfort all who mourn,
Poor(4434)(ptochosfrom ptosso = crouch, cringe, cowerdown or hide oneself
for fear, a picture of one crouching and cowering like a beggarwith a tin cup
to receive the pennies dropped in!) is an adjective which describes one who
crouches and cowers andis used as a noun to mean beggar. These poorwere
unable to meet their basic needs and so were forced to depend on others or on
society. ClassicalGreekusedthe ptochos to refer to a person reduced to total
destitution, who crouched in a cornerbegging. As he held out one hand for
alms he often hid his face with the other hand, because he was ashamedof
being recognized. Ptochos describesnot simply honest poverty, and the
struggle of the laboring man to make ends meet but also describes abject
poverty, which has literally nothing and which is in imminent danger of real
starvation. Ptochos focusesona state of dependence.
Compare...

Matthew 5:3-note “Blessedare the poor in spirit, for theirs is the kingdom of
heaven.
Uses of ptochos by Luke - Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13;Lk. 14:21;
Lk. 16:20; Lk. 16:22;Lk. 18:22; Lk. 19:8; Lk. 21:3;
Preached(the gospel, goodnews)(2097)(euaggelizo/euangelizo from eu = good,
well + aggéllo = proclaim, tell; English = evangelize)means to announce good
news concerning something. Euaggelizo was oftenused in the Septuagint for
preaching a glador joyful message(cf. 1Sam. 31:9; 2 Sa 1:20; 4:10).
Euaggelizo/euangelizo in its original sense couldbe used to refer to a
declarationof any kind of goodnews, but in the NT it refers especiallyto the
glad tidings of the coming kingdom of God and of salvationobtained through
Jesus Christ's death, burial and resurrection. Mostof NT uses of euaggelizo
are translated"preach" or "preachthe gospel," whicheverfits more smoothly
into the context.
Ryle on Go and report to John what you have seenand heard - We should
mark in these verses, the peculiar answerwhich the disciples of John received
from our Lord. We are told that “in the same hour He cured many of their
infirmities and plagues.” And then, “He said unto them, Go your way, and tell
John what things ye have seenand heard.” He makes no formal declaration
that he is the Messiahthat was to come. He simply supplies the messengers
with facts to repeat to their master, and sends them away. He knew well how
John the Baptistwould employ these facts. He would say to his disciples,
“Beholdin him who workedthese miracles, the prophet greaterthan
Moses.—Thisis he whom you must hear and follow, when I am dead.—This is
indeed the Christ.” Our Lord’s reply to John’s disciples, contains a great
practicallesson, which we shall do wellto remember. It teaches us that the
right way to test the value of Churches and ministers, is to examine the works
they do for God, and the fruits they bring forth. Would we know whether a
Church is true and trust-worthy?—Would we know whether a minister is
really called of God, and sound in the faith?—We must apply the old rule of
Scripture, “Ye shall know them by their fruits.” As Christ would be knownby
His works and doctrine, so must true Churches of Christ, and true ministers
of Christ. When the dead in sin are not quickened, and the blind are not

restoredto sight, and the poor have no glad tidings proclaimed to them, we
may generallysuspectthat Christ’s presence is wanting. Where He is, He will
be seenand heard. Where He is, there will not only be profession, forms,
ceremonies, anda show of religion. There will be actual, visible work in hearts
and lives.
It’s OkayTo Ask Read: Luke 7:18-28
Go and tell John the things you have seenand heard: that the blind see, the
lame walk, . . . the poor have the gospelpreachedto them. —Luke 7:22
It’s perfectly natural for fear and doubt to creep into our minds at times.
“What if heavenisn’t real after all?” “Is Jesus the only way to God?” “Willit
matter in the end how I lived my life?” Questions like these should not be
given quick or trite responses.
John the Baptist, whom Jesus calledthe greatestofthe prophets (Luke 7:28),
had questions shortly before his execution(v.19). He wanted to know for sure
that Jesus was the Messiahand that his ownministry had therefore been
valid.
Jesus’response is a comforting model for us to use. Instead of discounting the
doubt or criticizing John, Jesus pointed to the miracles He was doing. As
eyewitnesses,John’s disciples could return with vivid assurances fortheir
mentor. But He did more—He used words and phrases (v.22) drawn from
Isaiah’s prophecies of the coming Messiah(Isa. 35:4-6;61:1), which were
certain to be familiar to John.
Then, turning to the crowd, Jesus praisedJohn (Luke 7:24-28), removing any
doubt that He was offended by John’s need for reassurance afterall he had
seen(Matt. 3:13-17).
Questioning and doubting, both understandable human responses,are
opportunities to remind, reassure, and comfort those who are shakenby
uncertainty.
When my poor soul in doubt is cast

And darkness hides the Savior’s face,
His love and truth still hold me fast
For He will keepme by His grace. —D. De Haan
Reassurance comesas we doubt our doubts and believe our beliefs.
By Randy Kilgore
Used by permission from Our Daily Bread
WILLIAM BARCLAY
John sent emissaries to Jesus to ask if he really was the Messiahorif they
must look for someone else.
(i) This incident has worried many because they have been surprised at the
apparent doubt in the mind of John. Various explanations have been
advanced.
(a) It is suggestedthat John took this step, not for his own sake, but for the
sake ofhis disciples. He was sure enough; but they had their qualms and he
desired that they should be confronted with proof unanswerable.
(b) It is suggestedthat John wished to hurry Jesus on because he thought it
was time Jesus movedtowards decisive action.
(c) The simplest explanation is the best. Think what was happening to John.
John, the child of the desert and of the wide-open spaces,was confinedin a
dungeon cell in the castle ofMachaerus. Once, one ofthe Macdonalds, a
highland chieftain, was confined in a little cell in Carlisle Castle. In his cell
was one little window. To this day you may see in the sandstone the marks of
the feetand hands of the highlander as he lifted himself up and clung to the
window ledge day by day to gaze with infinite longing upon the border hills
and valleys he would never walk again. Shut in his cell, chokedby the narrow

walls, John askedhis question because his cruel captivity had put tremors in
his heart.
(ii) Note the proof that Jesus offered. He pointed at the facts. The sick and the
suffering and the humble poor were experiencing the power and hearing the
word of the GoodNews. Here is a point which is seldom realized--this is not
the answerJohnexpected. If Jesus was God's anointed one, John would have
expectedhim to say, "My armies are massing. Caesarea, the headquarters of
the Romangovernment, is about to fall. The sinners are being obliterated.
And judgment has begun." He would have expected Jesus to say, "The wrath
of God is on the march." but Jesus said, "The mercy of God is here." Let us
remember that where pain is soothedand sorrow turned to joy, where
suffering and death are vanquished, there is the kingdom of God. Jesus'
answerwas, "Go back and tell John that the love of God is here."
(iii) After John's emissaries had gone, Jesus paid his own tribute to him.
People had crowdedout into the desert to see and hear John and they had not
gone to see a reed shakenby the wind. That may mean one of two things.
(a) Nothing was commoner by Jordan's banks than a reed shakenby the
wind. It was in fact a proverbial phrase for the commonestof sights. It may
then mean that the crowds wentout to see no ordinary sight.
(b) It may stand for fickleness. It was no vacillating, swaying charactermen
went out to see like a swaying reed, but a man immovable as a mighty tree.
They had not gone out to see some soft effeminate soul, like the silk-clad
courtiers of the royal palace.
What then had they gone to see?
(a) First, Jesus pays John a great tribute. All men expected that before God's
anointed king arrived upon the earth, Elijah would return to prepare the way
and actas his herald (Malachi4:5). John was the herald of the Highest.
(b) Second, Jesus states quite clearlythe limitations of John. The leastin the
kingdom of heaven was greaterthan he. Why? Some have said that it was
because Johnhad wavered, if but for a moment, in his faith. It was not that. It

was because Johnmarked a dividing line in history. Since John's
proclamation had been made, Jesus had come; eternity had invaded time;
heaven had invaded earth; God had arrived in Jesus;life could never be the
same again. We date all time as before Christ and after Christ--B.C. and A.D.
Jesus is the dividing line. Therefore, all who come after him and who receive
him are of necessitygranted a greaterblessing than all who went before. The
entry of Jesus into the world divided all time into two; and it divided all life in
two. If any man be in Christ he is a new creation(2 Corinthians 5:17).
BRIAN BELL
Luke 7:18-35 5-7-06 “100Proof!”
1. Intro: 1.1. What does “Proof” meanwhen it refers to Whiskey? (& other
distilled alcoholic beverages)1.2. Storygoes that in the very old days, whiskey
was "proved" to be goodwhiskey(that is it had enough alcoholin it, and had
not been watereddown), by pouring some whiskeyon some gunpowder.
Touch a match to the powder, and if it ignited it was "proof" that it was good
whiskey. However, if there was too much waterin the whiskey, the powder
would be too wet to ignite. Then you have proof that it’s not goodwhiskey.
1.2.1. About 50% alcohol-watermixtures will allow gunpowder to catchon
fire. 1.2.2. Thus the 50% alcoholbecame 100%proof that it was good
whiskey, which is why today it is called100 proof whiskey.
1.3. Proof:A test or trial of something to establishwhether it is true. 1.3.1.
We all desire proof. We need to know “if it’s true”! And that’s a goodthing!
1.3.2. Asking Godfor proofs doesn’t shake Him up at all! – BUT!...you must
allow Him to answerdifferent then you might expect!
1.4. Everbeen shook to the very foundation of your faith? 1.4.1. Maybe it was
a difficult question? - About God, or His Word? 1.4.2. Maybe it was a very

difficult life circumstance? -A death of a loved one, a bankruptcy, a boyfriend
that broke up with you, a wife that left you, a child that left the faith. 1.5. Ever
experience:Doubt, despair, questions, hesitation, uncertainty, reservation,
indecision, vacillation…then you’re in goodcompany Christian! 1.5.1.
Yes!...now this is real, authentic, genuine Christianity…100 Proof!
1.6. Title: 100 Proof!Outline: Enough Proof!& Final Proof!
2. ENOUGH PROOF!(18-30)2.1. PERPLEXED!(18-20)2.2. The Prophets
Pause!2.2.1. An outdoorsman, a child of the desert& of the wide-open spaces,
now confined in a dungeon cell in the castle ofMachaerus.1 2.2.1.1.John
would find it very easyto get discouraged. 2.2.2. We todayget discouragedin
much better circumstances!
2.3. Johncouldn’t understand Jesus ministry…so he wonderedif another was
to come. 2.3.1. I thought he was coming to Judge…notSave!2.3.2. Was he
impatient with Christ’s quiet methods?
1 The Black Fortress, was built by Herod
the Greatin the gorge ofCallirhoe, one of the wadies 9 miles eastof the Dead
Sea. Eastman’s dict.
2 2.4. But John does the most excellentthing anyone could do…he sent his
little delegationstraight to Jesus foranswers!2.4.1. Doubtshould always be
brought direct to Him! 2.4.2. Doubtif hidden, will fester; if sharedwith
others, may spread.
2.4.3. Griffith Thomas, “Godis not wounded by a reverent challenge.”
2.4.3.1. Ps.42:9(sons ofKorah) “I will say to God my Rock, “Whyhave You
forgottenme? Why do I go mourning because of the oppressionof the
enemy?” 2.4.3.2.Ps.42:11 “Whyare you castdown, O my soul? And why are
you disquieted within me? (answer)Hope in God; ForI shall yet praise Him,
The help of my countenance and my God.”
2.5. ENLIGHTENED!(21-23)2.6. (21)1st Jesus made the dynamic duo wait
& watch!

2.7. (22)William Barclaysaid, John probably expectedto hear, “My armies
are massing. Caesarea, the headquarters of the Roman government, is about
to fall. The sinners are being obliterated. And judgment has begun.” He would
have expectedJesus to say, “The wrath of God is on the march.” but Jesus
said, “The mercy of God is here.” Let us remember that where pain is soothed
and sorrow turned to joy, where suffering and death are vanquished, there is
the kingdom of God. Jesus’answerwas, “Goback and tell John that the love
of God is here.”2 2.7.1. ByJesus’answerin vs.22, we see that John doubted
His work not necessarilyHim!
2.8. Johndid you over look the scriptures that spoke ofMy healing,
delivering, & preaching in the OT? 2.8.1.Is.35:5,6 “Thenthe eyes of the blind
shall be opened, And the ears of the deaf shall be unstopped. Then the lame
shall leap like a deer, And the tongue of the dumb sing.” 2.8.2.Is.61:1 “The
Spirit of the Lord GOD is upon Me, Becausethe LORD has anointed Me to
preach goodtidings to the poor;” 2.8.3. Actually he gives them 6 works that
fulfilled OT Messianic promises.
2.9. Does Jesus everlook different to you? (i.e. the way He is working in your
life?)
2.10. Jesussaid, the proof is in the healing; the proof is in the delivering; the
proof is in the raising; the proof is in the preaching! 2.10.1. Blind eyes are
seeing things they’ve never seenbefore;Cripples are leaping; Lepers once
shut out of societynow cleansed& restoredto fellowship; Ears that have
heard no song of a bird, or music, are listening; the dead are raised; Oh, & the
spiritually poor who had no soul wealthhave heard the GoodNews & are now
rich towards God!3 2.10.2. TellJohnI am Masterhere!
2The Gospelof Luke. 2000;William
Barclay;The Daily study Bible series. 3 G.CampbellMorgan;pg.97,98.
3 2.11. (23)Offended - The Lord’s ways canoften be very “stumbling”! 2.11.1.
David was offended by God’s severity (2 Sam.6:8) 2.11.1.1.And David became
angry because ofthe LORD’s outbreak againstUzzah. 2.11.2. Jonahwas

offended by God’s mercy (Jonah 4:1-3) 2.11.2.1. Butit displeasedJonah
exceedingly, and he became angry. 2.11.3. Martha was offendedby Christ’s
delay (John 11:21)2.11.3.1.“Lord, if You had been here, my brother would
not have died.”
2.12. Muchgrace is needed when the messengerscome back saying:Yes, it’s
Him!”…“the One who can do anything!”…“the One who has all
power”...“but, didn’t say a word about letting you out!” 2.12.1. No
explanation; faith nourished; prison doors left closed;& then the message,
“blessedis he who is not stumbled because ofme” – Thatis all! 2.12.2.Christ
will not explain Himself, but instead He will reveal Himself, as He did to
David, to Jonah, to Martha, & to John!4
2.13. Whathave you expectedof the Christian faith that turned out to be
different? 2.13.1. Maybe you’ve learned: that as Jesus didn’t come to judge, so
we aren’t supposedto judge! - that as Jesus didn’t come to build religious
walls, so we aren’t supposedto constructthem either! - that as Jesus came to
reachout to people, to heal, to save, to bring hope, to care…so oughtwe!
2.14. Our work of the Church is to alleviate human suffering as Christ did,
but that is not our final work, nor our principle work. 2.14.1.We are to bring
men into living relationship w/God so they might enjoy “the franchise of
eternity”(Morgan)!
2.15. APPROVED!(24-30)2.16. Jesus gives honorto His rugged, faithful, &
fearless forerunner! 2.16.1.Sucha greattribute to a man…who had doubts.
2.17. (24)What did you go out to see? A fickle, vacillating, swaying character
of a man? 2.17.1. NotJohn! – He was a man immovable as a mighty tree!
2.17.2.He wasn’tan unstable Reed, more like a sturdy Cedar! 2.18. (25)What
did you go out to see? Some softeffeminate soul, like the silk-cladattendees of
the RoyalPalace?2.18.1. NotJohn! – That locusteatin, camelhair wearin,
manly man! 2.19. (26-28)What did you go out to see? A Prophet! 2.19.1.
Bingo! - And more than a prophet! - Matterof factthe greatestprophet!
2.19.2.He was heraldedas the highest!
2.20. (27)Jesus saidJohn is the one the OT prophet Malachiwrote about.
2.20.1.Alfred Plummer said about John, “The whole man was a sermon!”

4 Griffith Thomas;pg.129
4 2.21. (28b)But he who is leastin the kingdom of Godis greaterthan he –
How? 2.21.1. Johnwas great, but even he did not know what Calvary would
mean. Nor did he live to see it. 2.21.1.1.Johnmarked a dividing line in
history. 2.21.2. “Jesushad come;eternity had invaded time; heaven had
invaded earth; God had arrived in Jesus;life could never be the same
again.”5 2.21.3. Therefore, allwho come after Jesus and who receive him, are
of necessitygranteda greaterblessing than all who went before.
2.22. The humblest believer today has a much higher position in Christ than
John had as a prophet. 2.22.1.1.Johnbelongedto the old dispensationof Law.
2.22.1.2.Believers todayare seatedw/Christ in the heavenlies. 2.22.1.3.So, the
smallestdiamond is strongerthan the largestflint! 2.22.1.3.1.Ex:My small
diamond in my ring, vs. a large plate glass window!
2.23. (29)Many Jews(evenTaxCollectors)repentedat John’s preaching.
2.24. (30)Wow!Hear that statement? “they rejectedthe will of God for
themselves!” 2.25. The Pharisees hadrefused & ridiculed Johns baptism &
preaching of repentance. 2.25.1. Lord, save us from making shipwreck of our
life, & bringing heartache & heartbreak to You!
3. FINAL PROOF!(31-35)3.1. THE UNREASONABLENESSOF THE
GENERATION!(31-34)3.2. We also live in a very unreasonable generation!
3.2.1. One asked, “Whatis the biggestproblem in our nation – Ignorance or
Apathy?” To which came the response, “Idon’t know & I don’t care!”
3.3. Here is a searching & scathing rebuke! 3.4. Christ likened their
generationunto little children who wouldn’t play anything. 3.4.1. Iremember
playing with my 2 younger sisters growing up. We’d play Gas Station (prob
too expensive to play today!) I’d pull up on my red peddle tractor, Jeanette
would use the gardenhose to pump pretend gas in. 3.4.2. But we all had a
friend on the block that didn’t seemto want to play anything. 3.4.3. Wanna
ride bikes? Too much energy! – How about Monopoly? Too long!

3.5. Theycomplained about both John’s austerity & Christ’s gentleness.
3.5.1. Johnstayedin the desert as the eccentric;so they assumeda demon took
his wits away! 3.5.2. Jesus came living the life of men & entering their
activities;so they taunted Him with loving earth’s pleasures fartoo much.
3.5.3. John’s too rough, look at his clothes, whata fanatic! 3.5.4. Jesus, He’s
too smooth! I’ve seenhim at some parties you know! Did you hear, He hangs
out with sinners? 5 The Gospelof Luke.
2000;William Barclay;The Daily study Bible series.
5 3.5.5. So they didn’t like serious John nor sociable Jesus!3.5.5.1. Yet, despite
their differences, their messagewas the same!
3.6. Well, the counterculture of love had been defined(ch.6)! 3.6.1. Godchose
the dangerous wayof love, & we know love in the end will triumph!
3.6.2. Godhas made many appeals to mankind in history’s past. All sorts of
different Patriarchs, Prophets, Kings, Priests, Apostles, & Messengershave
come, & yet were met with willful & childish discontent.
3.6.3. (Message)“Johnthe Baptizer came fasting and you called him crazy.
The Son of Man came feasting and you called him a lush. Opinion polls don’t
count for much, do they? The proof of the pudding is in the eating.”
3.7. FINAL PROOF!(35) 3.8. “The proof is in the pudding” (or, The proof of
the pudding is in the eating)[from DonQuixote de la Mancha]3.8.1.
“Pudding” actually meant: a portion of pig intestine, tied with a pudding stick
at both ends, stuffed with all sorts of meat, fat, grain, & spices, a.k.a.
“sausage”. 3.8.2.You can’t say whether it is goodor not until you partake of
it. 3.8.3. One really can’t “try on” Christianity! - He says instead, eat my body
& drink my blood to make His point! 3.8.4. The results vindicate the method!
3.9. Do you getit? Christian, you & I are the proof! 3.9.1. We are to be
“God’s Final Answer”!
3.10. The renownedartist Gustave Dore(daw-ray)(1821–1883)losthis
passportwhile traveling in Europe. When he came to a border crossing, he
explained his predicament to one of the guards. Giving his name to the
official, Dore hoped he would be recognizedand allowedto pass. The guard,

however, said that many people attempted to cross the border by claiming to
be persons they were not. Dore insistedthat he was the man he claimed to be.
“All right,” said the official, “we’llgive you a test, and if you pass it we’ll
allow you to go through.” Handing him a pencil and a sheetof paper, he told
the artist to sketchseveralpeasants standing nearby. Dore did it so quickly
and skillfully that the guard was convincedhe was indeed who he claimed to
be. His work confirmed his word!6 (Does yours?)
JIM BOMKAMP
7:18-23 - “ 18 The disciples of John reported to him about all these things. 19
Summoning two of his disciples, John sentthem to the Lord, saying, “Are You
the ExpectedOne, or do we look for someone else?”20 Whenthe men came to
Him, they said, “Johnthe Baptist has sent us to You, to ask, ‘Are You the
ExpectedOne, or do we look for someone else?’” 21 At that very time He
cured many people of diseases andafflictions and evil spirits; and He gave
sight to many who were blind. 22 And He answeredand said to them, “Go and
report to John what you have seenand heard: the blind receive sight, the lame
walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the
poor have the gospelpreachedto them. 23 “Blessedis he who does not take
offense at Me.”” - John the Baptist sends a delegationto Jesus to find out if
He was ‘the ExpectedOne or do we look for someone else’?
4.1. John the Baptistwas sitting in jail at this point in time. He
had been jailed for rebuking Herod Antipas of his sin, especiallythat sin of
adultery in taking his brother Philip’s wife, Herodias, to be his wife.

4.2. Darrell Bock states thatJosephus wrote that John the Baptist
was placedby Herod Antipas into prison at Machareus, whichis a fortress
eastof the DeadSea (Antiquities 18.5.2).
4.3. What was going on in John the Baptist’s life to cause Him to
send this delegationto Jesus to find out if He was the ‘expected One’ or not ?
4.3.1. Having been raised in the wilderness, John the Baptist was probably fit
to be tied sitting in jail and not able to come and go freely.
4.3.2. Johnprobably was now fighting a huge bout of depressionas well.
Warren Wiersbe writes the following about John, “It is not unusual for great
spiritual leaders to have their days of doubt and uncertainty. Moses was
ready to quit on one occasion(Num. 11:10-15), andso were Elijah (1 Kings
19) and Jeremiah (20:7-9, 14-18); and even Paul knew the meaning of despair
(2 Cor. 1:8-9).”
4.3.3. There appears to have been some confusion in John’s mind about the
things that Jesus was now doing, about Jesus’calling and ministry.
4.3.3.1. Though John the Baptistand Jesus were introduced to eachother
at birth, and surely Elizabeth and Zacharias told John as a youngster as much
as they understood about Jesus’mission as the Messiah, Johnhad been raised
in the wilderness apart from Jesus and thus he really didn’t personally know
Jesus that well.
4.3.3.2. John the Baptistwas really living in the Old Testamentera and
mindset. His life was one of living according to the law, and His ministry was

one of judging the people for violation of the law as he told them to repent and
begin to perform gooddeeds. However, Jesus wasnot living His life as though
He was such a staunch law-keeper. Jesus was more concernedabout
evangelism, and He was trying to teachpeople to live in the grace and mercy
of God, and John probably didn’t understand a whole lot about this new
covenantliving Jesus was bringing to mankind.
4.3.3.3. John was confused. John the Baptist knew that Jesus would be the
lamb who would take away the sins of the world, but like all of the rest in
Israelhe also probably believed that the Messiahwhenhe came would be a
political Messiahand overthrow Rome and place the Jews overthe nations of
the world. Yet, all Jesus seems to be doing is going around performing
miracles of compassion. Was Jesusdoing what the Messiahwas supposedto
do when He came? Was Jesus reallythen the Messiah? Johnwonderedif he
had misunderstood the nature and calling of Jesus.
4.3.3.4. John was plagued by doubts at this dark point in his life. His
doubts were not unbelief but none-the-less they plagued him and he wanted
answers to them. Warren Wiersbe writes, “Doubt is not always a sign that a
man is wrong,” says OswaldChambers; “it may be a signthat he is
thinking.” In John’s case, his inquiry was not born of willful unbelief, but of
doubt nourished by physical and emotional strain.”
4.4. John did the wise thing when he took his doubts to the Lord.
If we will just come to the Lord when we are having our times of doubt and
ask the Lord to help our unbelief, then just as happened with John the
Baptist, so we too will have the Lord resolve all of our doubts.
4.4.1. Ihave led people to come to faith in Christ by simply having them pray
with me that the Lord would answertheir doubts and help them to come to

believe in Him. I have never yet seenanyone who did not have the Lord
answertheir doubts when they simply brought them to Him.
4.4.2. If you are doubting the Lord’s promises for you today, how about
asking Him to help you with your unbelief?
4.5. The response that Jesus has for the delegationfrom John the
Baptist is to simply hang around and see the great things that Jesus is doing in
performing healing, raising the dead, preaching the gospelto the poor, etc.
These things attestthat Jesus is fulfilling the Old Testamentprophesy
concerning the Messiah.
4.6. There are a number of Old Testamentscriptures that tell us
that when the Messiahcomesthat it will be an age of miracles and that the
Messiahwill perform healing and even raise the dead, including these from
the book of Isaiah:
4.6.1. Isaiah26:19, “19 Your dead will live; Their corpses willrise. You who
lie in the dust, awake andshout for joy, For your dew is as the dew of the
dawn, And the earth will give birth to the departed spirits.”
4.6.2. Isaiah29:18-19, “18 Onthat day the deaf will hear words of a book,
And out of their gloomand darkness the eyes of the blind will see. 19 The
afflicted also will increase their gladness in the Lord, And the needy of
mankind will rejoice in the Holy One of Israel.”
4.6.3. Isaiah35:5-6, “5 Thenthe eyes of the blind will be opened And the ears
of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the

tongue of the mute will shout for joy. For waters will break forth in the
wilderness And streams in the Arabah.”
4.6.4. Isaiah42:1-7, “1 “Behold, My Servant, whom I uphold; My chosenone
in whom My soul delights. I have put My Spirit upon Him; He will bring forth
justice to the nations. 2 “He will not cry out or raise His voice, Nor make His
voice heard in the street. 3 “A bruised reedHe will not break And a dimly
burning wick He will not extinguish; He will faithfully bring forth justice. 4
“He will not be disheartenedor crushed Until He has establishedjustice in the
earth; And the coastlands willwait expectantly for His law.” 5 Thus says God
the Lord, Who createdthe heavens and stretchedthem out, Who spread out
the earth and its offspring, Who gives breath to the people on it And spirit to
those who walk in it, 6 “I am the Lord, I have called you in righteousness,I
will also hold you by the hand and watch overyou, And I will appoint you as a
covenantto the people, As a light to the nations, 7 To open blind eyes, To
bring out prisoners from the dungeon And those who dwell in darkness from
the prison.”
4.6.5. Isaiah61:1, “1 The Spirit of the Lord God is upon me, Because the
Lord has anointed me To bring goodnews to the afflicted; He has sentme to
bind up the brokenhearted, To proclaim liberty to captives And freedom to
prisoners.”
4.7. Today, we are living in this age ofmiracles, the age of the
Messiah. We pray for and we need to continue to pray for people to be healed
by Jesus, and perhaps even be raised from the dead, as in our story here. The
Lord doesn’t promise to heal every time that we pray for healing to occur,
howeveroften He does heal those whom we pray for.

4.8. Jesus is gracious in His response to John the Baptist and in
this response He just basicallyencourages Johnto have faith and to look into
the scriptures to see if indeed the Messiahis supposed to do the things that
Jesus is doing. Jesus does challenge Johnnot to stumble over Him as He
pronounces yet anotherbeatitude here, namely, that those who do not stumble
over Him are ‘blessed’ or ‘happy.’ In this beatitude there is an implication of
judgment for stumbling overJesus, for those who do so shall not be ‘blessed.’
4.9. We will discuss in our next study more about how Jesus really
felt about John the Baptist, as Jesus goes into a discourse about John the
Baptist, and John the Baptist was a great man.
5. CONCLUSIONS:
5.1. In our study, we lookedat two miracles which Jesus
performed which demonstrated His authority over death, illness, space, and
distance. Jesus healeda centurion’s slave from a distance and then raiseda
widow’s only son from the dead. In response, canyou trust Jesus’authority
to take care of you and the problems you will have in your times of need?
5.2. With little knowledge ofGod’s word, the centurion exercised
greatfaith in Jesus. Lets ask the Lord to increase our faith this day.
5.3. John the Baptisttook his doubts to the Lord and the Lord
settled them in his mind, because the Lord always does this when we take our
doubts to Him. Lets commit ourselves to taking our doubts to the Lord, when
we have them.

5.4. Lets enjoy to the fullest extent this age ofmiracles of the
Messiahwhichwe are living in today.
GENE BROOKS
Luke 7:18-35 - John's Doubts
John the Baptistin prison
BecauseofJesus, we always have hope. But sometimes a heaviness settles on
our souls. Questions aboutGod and ourselves drag down our faith. Doubt
starts to drag us under. Fears creepin behind the doubt. Uncertainty dims the
light of hope. Darkness seems to engulf us, and suddenly we feel terribly
alone.
Perhaps it is because we come to the horrible discoverythat life is not fair. It
doesn’t seemlike everyone is treated equally. Hardships, unexpected death, or
a disasterseems to lack a reasonfor being. Perhaps it is the prayers we have
prayed over and over. We know it is God’s will according to Scripture, but
nothing happens. We wonder about God’s goodness atweak moments, “Does
God care?” We try to keepup the church routine, but something just isn’t
right. Should we be afraid of our questions? Should we shove them back
down? No, because sometimes in the depths of doubt we make our greatest
discoveries ofGod’s greatesttreasures. Almost all of the heroes of the Bible at
one time or another despairedin doubt: Abraham, Job, Moses, David,
Jeremiah. Even the forerunner of faith himself faceddisturbing doubts – John
the Baptizer.

John’s birth announcement was made by an angel. His conceptionwas
miraculous. His father’s prophecy, even his name, John, (Yochanan, “YHWH
has shownfavor”), pointed to his sense of mission. He was God’s steel-tipped
arrow, tempered in the heat of the desert, and sent straight at the unbelieving
heart of the nation of Israel. And like so many of the prophets, who usually
operate an octave too high for most people’s taste, John found himself in a
dark night of the soul, battling despair and its forerunner, doubt.
Key Truth: Luke wrote Luke 7:18-35 to teachbelievers that God uses the
uncertainties to develop our faith, discomfort to strengthen us, and not
meeting our expectations to develop our maturity.
Key Application: Today I want to show you what God’s Word says about how
God uses unpleasant things in life to grow us up.
Pray and Read: Luke 7:18-35
Sermon Points:
1. God uses our uncertainty to develop faith (Luke 7:18-23)
2. God uses our discomfort to develop strength (Luke 7:24-28)
3. God uses our expectations to develop maturity (Luke 7:29-35)
Contextual Notes:
In the first sectionof Luke’s Gospel(Luke 1:1-4:13), he calls us to believe that
Jesus is the Messiahwho fulfills the Abrahamic and Davidic covenants (Luke
1-2). The first step of belief is to repent of one’s sin (Luke 3:1-20)through the

sacrificialdeath (Luke 3:21-23a)of the true Son of God (Luke 3:23b-38), who
has powerto defeat the enemy in every area of human life (Luke 4:1-13).
Then in the secondsectionofhis Gospel, Luke unveils Jesus’ministry in
Galilee (Luke 4:14-9:50), powerfully contrasting belief and unbelief in a series
of events: unbelief at the Nazarethsynagogue (Luke 4:14-30), is contrasted
with the faith of the Capernaum synagogue’s (Luke 4:31-44). After Jesus’first
disciples follow him in faith (Luke 5:1-11), the religious leaders’unbelief is
offended when Jesus forgives sin (Luke 5:12-26). Levi’s response offaith
(Luke 5:27-32)is counterbalanced by the Phariseesunbelief and angerwhen
Jesus dines with sinners (Luke 5:33-39). Againstthe Pharisees’unbelief and
Sabbath rules (Luke 6:1-11)are twelve apostles appointed by Jesus in faith
(Luke 6:12-16).
In the Sermon on the Plain, Jesus lays out the blessings offaith and the woes
of unbelief (Luke 6:17-26), saying we must put our faith into practice by
developing Christ-like love (Luke 6:27-36), Christ-like integrity (Luke 6:37-
42), Christ-like character(Luke 6:43-45), and Christ-like stability (Luke 6:46-
49).
To illustrate greaterfaith among those outside Israeland Jesus’missionto
save all nations, Luke demonstrates the astonishing faith of a Gentile Roman
centurion (Luke 7:1-10) and Jesus’gracious resurrectionpowerfor a widow
(Luke 7:11-17). In shocking contrastin today’s passageis the doubt of John
the Baptizer, the greatherald of the Coming Messiah(Luke 7:18-35).
Sermon Points:
4. God uses our uncertainty to develop faith (Luke 7:18-23)
5. God uses our discomfort to develop strength (Luke 7:24-28)

6. God uses our expectations to develop maturity (Luke 7:29-35)
Exposition: Note well,
1. GOD USES OUR UNCERTAINTYTO DEVELOP FAITH (Luke 7:18-
23)
a. As John the Baptist languished in prison (put there by Herod Antipas –
Luke 3:19-20), he begins to have doubts about Jesus’ identity. The doubts
seemto be brought on by news of Jesus’ministry. Why is Jesus not fulfilling
the Messianictask ofoverthrowing the kingdom of this world and establishing
God’s? John sends his disciples to ask Jesus whetherhe is indeed the one.
b. Luke 7:19 – The Coming One: This is a title for the Messiah. The same
verb (erchomai) occurs in Zech 9:9 LXX: “See,your king comes to you,
righteous and having salvation.” The forerunner of Messiahis afraid of
failure. He is concerned. Did he send people to the right Messiah?Has he been
right or has he been duped? Was John sinking into hopelessness and
depressionin that jail cell? Did his disciples slant their stories about Jesus,
planting doubt in his mind?
c. APPLICATION: John’s question is actually comforting. If a man of such
greatcommitment and faith can have doubts, we need not be overwhelmedat
our own uncertainties. But John’s question is also a warning. John made the
mistake of expecting Jesus to actas John supposedhe must. Let us never
suppose that God must limit Himself to act as we think He should. We must
adjust to what God is doing.
d. Luke 7:22 – Jesus is gracious to John. He didn’t lecture John. Jesus’
response is designed to redirect John’s expectations. He points to his
demonstration of power, his healing and preaching, alluding clearlyto Isaiah
35:5; 61:1-2. Jesus point is that the Messiahhas arrived, something he already
announced in the Nazarethsynagogue (Luke 4:17-19). Jesus’missionis not to

conquer the Romans but to conquer sin and Satanand win the Romans and
all nations to himself.
e. APPLICATION: Did you notice the graciousness ofJesus whenhe hears
of John’s doubt? That is his character. He is not interestedin slamming you
for your doubt. He is interested in pointing you to the Scriptures and to his
work in our lives as a reminder that he has come to save those who want to
believe but are afraid they need help in their unbelief. Jesus uses the
uncertainties of life to develop faith in you – that diagnosis, that bill, that
business opportunity, that friend who is just not acting right, that lay-off
notice. God does not create suffering, but He often uses it to develop our faith
if we, like John, have any inclination to follow him.
f. Luke 7:23 – Blessedis the man who does not fall away: Jesus blesses those
who are able to setaside their personalagendas and expectations in favor of
God’s greaterplan. The word skandalizo means “to cause to stumble or fall.”
A Messiahcoming with healing and reconciliationis an obstacle to Jewish
belief (1 Cor 1:23; Isaiah 8:14). He is not doing it the way they expectedor
wanted. He is not making sense to them. How could the Messiahcome and not
take over? How could he leave his people under the oppressionof the nations?
g. APPLICATION: F.B. Meyerputs it this way: Blessedare those who stay
unoffended when God begins to deal with them, those who do not stumble
over the mystery of God’s dealings in their life. Jobsuffered yet stayed
faithful. Josephendured unjust treatment yet refused to live in bitterness.
Hosea continued to walk in obedience evenwhen his spouse was unfaithful
and left him. Paul prayed for relief from a thorn in the flesh, but in the end
submitted to the Lord’s work, “His grace is sufficient for me” (2 Cor 12:9).
Blessedare those who live with unansweredquestions, who rest in the little
they can see, trusting God for what they cannot see.
2. GOD USES DISCOMFORTTO DEVELOP OUR STRENGTH(Luke
7:24-28)

a. Luke 7:24-26 – Reedswayedby the wind: The image is from a proverb,
referring to something fragile, undependable, notoriously weak, andeasily
swayed(1 Kings 14:15; Isaiah36:6; 2 Kings 18:21;Ezek 29:6). John is a man
of conviction, not a spineless “yes-man.” He is in prison because he boldly
spoke the truth againstHerod Antipas. John was no court prophet telling rich
and powerful people what they wantedto hear (Luke 7:25-26). He was paying
a price for speaking the truth of God’s word.
b. APPLICATION: John was not a weakling. He was a strong man, a man
of conviction. But he paid a price for his strong convictions. There are times
when standing up for the right thing costs us comfort, and John was willing to
do that.
c. Luke 7:27 – I will send my messenger:The quotation combines Exod
23:20;Mal 3:1; 4:5; and Isaiah40:3. These passages are allidentified as John
in the Gospels. Johndenied being Elijah in the flesh (John 1:21-23), but he
came in the “spirit and power of Elijah” (Luke 1:17) to be the forerunner of
the Messiah.
d. Luke 7:28 – Greaterthan He: When Jesus turns to the crowd to speak of
John, he calls him the greatestof all the prophets, indeed the greatestperson
who ever lived (Luke 7:28) because he is the forerunner of the Messiah(Mal.
3:1). Yet Jesus takes the opportunity to add that the one who is leastin the
kingdom of God is greaterthan John. No one who came before cancompare
with those who now have the privilege of living in the age of salvationand the
Spirit.
e. APPLICATION: How could we possibly greaterthan John? Here’s how:
John simply announced the kingdom, but we have the privilege of
participating in it. Our privilege is greater, and so is our responsibility.
3. GOD USES OUR EXPECTATIONSTO DEVELOP MATURITY (Luke
7:29-35)
a. Luke 7:29-30 – In another picture of unbelief, Luke points out that while
all the people, even tax collectors, submitted to John’s baptism of repentance

and were ready for Jesus’messageofthe kingdom, the religious leaders
rejectedJohn and thereby rejectedGod’s purpose for them (Luke 7:29-30).
That once-for-allbaptism of repentance to which John calledeveryone came
from the original designfor paganconverts to Judaism. They were never
going to admit that there was anything wrong with their faith. Too much
pride involved.
b. APPLICATION: Let me ask you a hard question. Is it possible that you
know deep down inside of you that you have been religious for a long time,
but that really you don’t know what people are talking about when they talk
about the peace and contentment of being in Jesus’presence. Youkind of
wonder what you are missing when people talk about how sweetthe Spirit was
in a worship service. You don’t quite getit when the preachertalks about
having assurancethat you are saved. You really never have, but you walked
the aisle once a long time ago. You were baptized. The preachertold you that
you were saved. The church made you a member. So who are you to question
those? And goodness, youhave served for years on committees, with children,
as a church officer. Still, there’s this nagging pull about salvation, your
salvation. That could be the Holy Spirit warning you. John preachedthat even
religious Israelneeded repentance and a commitment to this Jesus. But the
religious rejectedhis messageto their own destruction. Don’t be foolish like
the Phariseeswho refused to admit that their religion might not be right after
all these years.
c. Luke 7:31-32 - Jesus compares the present situation to children playing
make-believe wedding and funeral games in the marketplace. One group plays
a flute and calls the other to a game of joyful dance, maybe a wedding feast,
which would be a Lukan theme. But when the other children sulk and refuse
to play, the first group switches to a dirge and calls them to play a funeral
game instead. Jesus compares the sulking children to the present generation.
Jesus’and John’s opponents are like unhappy, spoiledchildren who won’t
play either game because they cannot geteveryone to do what they want.
d. Luke 7:33 - When John came (neither eating nor drinking – Luke 1:15;
Mark 1:6 says he ate locusts and honey) with his solemn callfor mourning

and repentance (like the dirge), the religious leaders accusedhim of being
demon-possessed(a madman).
e. Luke 7:34 - When Jesus came with his joyful announcementof God’s
kingdom and free forgiveness forsinners (Luke 5:23-24)(like a wedding
feast), he is accusedof partying with the wrong crowd(Luke 5:29-30). The
accusationis similar to the rebellious sonin Deut 21:20 whose punishment
was stoning. His arrival as the bridegroom means it is time to celebrate.
f. APPLICATION:Chuck Swindoll puts it this way: They are impossible to
please, like whining children who stamp their feet and take their marbles and
go home when they cannotmake others do what they want. The Pharisees
turned their noses up at the bread and water truths of John and now they are
turning in disgust at the greatfeastJesus offers. Theirself-righteousnessfinds
fault in everything setbefore them.[1]
g. Luke 7:35 - God’s way, here wisdom personified as in Proverbs, is proven
right or justified by her children (followers, Prov8:32), the tax collectorsand
sinners joyfully receiving God’s salvation. This is a difficult sentence in Greek,
and it could read, “The proof of wisdom is the characterof the people who
hold to it.” In other words, Jesus is saying that those with wisdom are the tax
collectors andsinners, not the Scripture-saturatedPharisees.
h. APPLICATION: It is stunning that the religious leaders of Jesus’ day
could not see that such a response was proofof God being at work. But
believing is seeing. We are not talking about lip service, but a change in the
moral direction of one’s life, not taking care of your religious duties to cover
yourself and then living any kind of way you want the rest of the week.
END OF PRECEPT AUSTIN RESOURCES

The Miracles ofJesus Christ (Part One)
by Martin G. Collins
Forerunner, "Bible Study," August 2006
Related
John (Part 4)
Magic Doesn'tWork (Part 1)
Signs and Wonders
ResurrectionAD 31
Matthew (Part 16)
John (Part 10)
Peter's PentecostSermon
More...
Series
The Miracles ofJesus Christ series:
The Miracles ofJesus Christ (Part Two)
The Miracles ofJesus Christ: Water Into Wine (Part One)
The Miracles ofJesus Christ: Water Into Wine (Part Two)
The Miracles ofJesus Christ: Healing a Nobleman's Son
The Miracles ofJesus Christ: The GreatCatch of Fish
The Miracles ofJesus Christ: Exorcism in the Synagogue

More...
Becausethe prophet Isaiahforetold the Messiah's exerciseofmiraculous
power(Isaiah 35:4-6; 42:7), John the Baptizer askedfor such a sign of Christ
(Matthew 11:2-3). Jesus replied: "The blind receive their sight and the lame
walk;the lepers are cleansedand the deaf hear; the dead are raisedup and
the poor have the gospelpreachedto them" (verse 5). His miracles provided
proof of who He was.
Christ came into the world, not only as God's personalrepresentative on
earth, but as God manifest in flesh. He was Himself a miracle in human form,
and His miraculous works are bound up inseparably with His life. When we
acceptthe miracles of His prophesied birth, sinless life, and glorious
resurrection, then any other miracle is possible. Bornholy, undefiled, and
separate from sinners (Hebrews 7:26), He was conscious ofHis God-given
responsibility to bless and relieve mankind in miraculous ways.
In describing Jesus'healing miracles, Luke, a doctor, emphasized the power
of God by saying, "The powerof the Lord was present to heal them" (Luke
5:17), and "the whole multitude sought to touch Him, for powerwent out
from Him and healedthem all" (Luke 6:19). Similarly in Acts, Peterdescribes
"how God anointed Jesus of Nazarethwith the Holy Spirit and with power,
who went about doing goodand healing all who were oppressedby the devil,
for Godwas with Him" (Acts 10:38).
One could say Christ's miracles were parables in deeds, just as His parables
were miracles in words. God designed His miracles to symbolize His powerto
meet spiritual needs, as well as physical and material ones. Jesus'recorded
miracles are real-life experiences ofwhat it means to be under the wonderful
rule of the powerful but merciful King of God's Kingdom.
1. Is there a difference betweenOld and New Testamentmiracles?
Comment: Forthe most part, the miracles of the Old Testamentwere of an
external nature, sometimes on a global scale, as with the Flood, but more often
on a national scale, as with the Exodus. Those of the New Testament, however,

were primarily of a personaland spiritual nature. An individual's domestic
life was oftenthe scene ofChrist's mighty works.
For example, the Old Testamentrecords suchmiracles as the destruction of
Sodom and Gomorrah (Genesis 19)and of Jericho (Joshua 6), yet in the New
Testament, the sick are healed, demons are exorcized(Luke 6:17-19), and the
dead, like Lazarus (John 11:1-44), are resurrected. In sum, Old Testament
miracles tend to glorify God in relation to His sovereigntyover the physical
realm, while New Testamentmiracles chiefly glorify God in relation to His
sovereigntyover the spiritual realm.
2. Was Christ's purpose merely to excite His audiences, or did His miracles
prove something significant?
Comment: Christ's objectin performing miracles was not merely to astonish
those who witnessedthem. When askedfor a startling sign from heaven,
Christ refusedto oblige (Luke 11:16-17). He was not a magician or an
illusionist, as Herod learned, who thought he could command Jesus to
perform a miracle to satisfy his curiosity. Nevertheless,some ofHis miracles
did overwhelmonlookers (John7:45-46;18:6).
BecauseChristwas authoritative as a teacher(Matthew 7:28-29)and sinless
in His character, His miracles not only formed an integral part of His
teaching, but they were also proofs of His identity as the Messiahand of His
purpose. Jesus'miracles, anexercise ofGod's creative power, were the
Father's way of authenticating His divine Son's mission among humanity.
3. What was the main purpose of Christ's miracles?
Comment: Jesus'miracles place the focus and glory on His Father. Thus, they
serve to declare and prove God's existence and sovereignty. Christ never
workeda miracle on His own behalf (perhaps the coin found in the fish's
mouth is an exceptionto this rule; see Matthew 17:27). It appears that He did
not do any miracles until He was thirty years old, and none that He did after
that promoted His own ease andcomfort. He performed no miracles for His
own relief when suffering intense anguish in Gethsemane, whenbeing beaten
by Roman soldiers, or when hanging on the stake, since doing so would not

have promoted the glory ofGod. Legions of angels waitedto obey His
command, but He never requestedtheir help (Matthew 26:53). Though He
provided ample food for hungry followers, He would not transform stones
into bread to satisfy His owngreat hunger (Matthew 4:1-4; Mark 6:35, 41).
Christ never paraded His supernatural power. On occasion, He even
commanded those He healednot to broadcastthe news of their healing (Mark
1:43-44;5:43; 9:9). He never performed a miracle to create a sensationor to
win adherents. He rejectedsuch use as a temptation, always refusing to
perform a miracle to satisfy the demands of unbelief (Matthew 4:6-7; 16:4).
When a miracle was necessary, He performed it: It took a miracle to raise
Lazarus from the dead but not to roll the stone awayfrom his tomb, since the
disciples could do this.
The gospels reveala purposeful and carefuluse of divine power. We can see
that Jesus'miracles display His humility, mercy, and lovingkindness, and
simultaneously, declare the sovereigntyand glory of His Father.
© 2006 Church of the Great God
The Miracles ofJesus Christ:
WaterInto Wine (Part Two)
by Martin G. Collins
Forerunner, "Bible Study," December2006
Related
Is It a Sin to Drink Alcoholic Beverages?
John (Part 5)
My Hour Has NotYet Come
Why 153?

Series
The Miracles ofJesus Christ series:
The Miracles ofJesus Christ (Part Two)
The Miracles ofJesus Christ: Water Into Wine (Part One)
The Miracles ofJesus Christ: Water Into Wine (Part Two)
The Miracles ofJesus Christ: Healing a Nobleman's Son
The Miracles ofJesus Christ: The GreatCatch of Fish
The Miracles ofJesus Christ: Exorcism in the Synagogue
More...
Sometimes, God's commands are puzzling to the human mind. He tells us,
"'ForMy thoughts are not your thoughts, nor are your ways My ways,'says
the Lord. 'For as the heavens are higher than the earth, so are My ways
higher than your ways, and My thoughts than your thoughts'" (Isaiah55:8-9).
We may not understand why He gives them, or we may feel they are out of
touch with our circumstances, but we are to obey His every command, for His
wisdom is greaterthan ours. In fact, as Paul writes, "The foolishness ofGod is
wiserthan men, and the weaknessofGod is strongerthan men" (I
Corinthians 1:25). We cansee this factor at work in Jesus'miracle at Cana.
In the ancient NearEast, with its scarcityof water, wine was a necessity
rather than a luxury, so it came to symbolize sustenance and life. Due to its
close relationshipto the ongoing life of the community, in associationwith
grain and oil, wine is also representative of the covenantblessings God
promised to Israelfor obedience, and which He would withhold for
disobedience. Finally, wine also represents joy, celebration, and festivity,
expressing the abundant blessings ofGod.
1. What is the quality of Christ's miracles? John2:6-7.

Comment: Normally, the water pots supplied waterfor the ceremonial
washings in accordancewithJewishtradition (Mark 7:3-4). Eachwaterpot
could hold two to three firkins of water, equivalent to 17 to 25 gallons. This
means that the six water pots could hold a total of about 150 gallons of water!
When Christ blesses, He does it abundantly! On other occasions, Jesus
miraculously provided more than enough food (Mark 8:8; John 6:13). His
generous abundance in giving coincides with the wealthof His lovingkindness.
2. Could a person abuse the abundance of a miracle?
Comment: Potentially, wine can generate eitherpositive or negative results.
Negatively, wine can be abused, causing a personto lose self-control. "Wine is
a mocker, strong drink is a brawler, and whoeveris led astrayby it is not
wise" (Proverbs 20:1); and "do not be drunk with wine, in which is
dissipation" (Ephesians 5:18). When Jesus made the water into wine, He did
not intend for the wedding guests to get drunk. He provided the right amount
for the number of people in attendance to enjoy themselves but not lose
control.
3. Is Christ running a welfare program with His miracles? John 2:7-8.
Comment: Jesus shows us that Godis pleasedto use human instruments in
performing the wonders of His grace. He did nothing in changing waterto
wine that was unnecessaryforHim to do. The servants filled the vessels and
took the wine to the master of the marriage feast. There was no reasonfor
Christ to do this kind of work for them. Instead, He did what no one else
could do. This principle applies to His work in us: He does not do things for us
that we can do ourselves. Further, He will not perform miracles if they would
destroy industriousness or encourage laziness and irresponsibility. Miracles
do not excuse us from carrying out our responsibilities.
Likewise, faith without works is dead (James 2:14-19). It is an honor to work
with God in faith to accomplishHis will, and if done with the right attitude, no
one ever regrets his involvement in that service. God's commands are usually
not easyto do, but they are possible—andnecessaryto do—if we want His
blessing. In light of this principle, Paul states, "Ifanyone will not work,

neither shall he eat" (II Thessalonians 3:10). This miracle prods all who follow
Christ to grow in faith.
4. What part does obedience play in the receipt of blessings?
Comment: When Christ desires to bestow a blessing, He often first gives a
command, but since the carnalmind is enmity againstGod (Romans 8:7),
humans often do not like God or His servants "telling them what to do."
People want to have privileges without responsibilities and blessings without
faithful obedience. Some ofChrist's miracles are associatedwith commands,
which must be obeyed for the miracle to occur. Thus, a person who lacks
spiritual blessings may be lacking obedience, so animprovement in obedience
to God often increases blessings. Obedienceis a key to greatblessings.
Similarly, James reveals God's command regarding sicknessesand injuries
that interfere with our normal activities: "Is anyone among you sick? Let him
call for the elders of the church, and let them pray overhim, anointing him
with oil in the name of the Lord" (James 5:14-16). Goddoes not always tell us
why we should do something, and frankly, we do not need explanations in
order to obey. Puzzlement only shows our lack of wisdom, not God's.
Running out of wine at the wedding feastcould potentially have resulted in
serious legalconsequences forthe wedding couple. Christ made up the
deficiency, just as He does regarding our salvation(Acts 4:12). Wine is a
symbol of joy. When the wine ran out, the wedding feastbeganto lose its joy,
but Christ's miracle brought it back to the wedding. This parallels the sinner's
need for salvation. When we acceptChrist as our Savior, repent, and are
baptized, we become a new creationjust as the waterwas changedto the
finest new wine. Greatjoy is the result.
John 2:11 says that this miracle manifested Jesus'glory. Making water into
wine glorified Him, as does bringing sinners to salvation. Sin makes us fall
short of the glory of God (Romans 3:23), but salvationbrings glory to God
(Ephesians 1:12) and eventually to us (Romans 8:17, 30).
© 2006 Church of the Great God

Christ, the Miracle Worker:Do His Miracles Matter?
PostedJune 6, 2018 by Sheri Bell and filed under the categoryApologetics.
SUBSCRIBE TO DAILY DEVO EMAILS
Reading Time: 6 minutes
Indeed. The miracles of Jesus Christ are an essentialpart of His story and an
essentialpart of the Christian faith.
Everyone in the ancient world at all familiar with Jesus regardedHim to be a
miracle worker. EvenHis critics, including the Pharisees andother Jewish
leaders, concededHis miracles — even as they denied that God was the source
of His power.
As scholarGraham Stanton puts it: “The question was not, ‘Did Jesus
perform miracles?’for that was takenfor granted. What was in dispute was
on whose authority and with what powerJesus performed unusual deeds.”
Eachof the Bible’s four Gospels repeatedlyattestto Jesus performing both
healings and exorcisms. So pervasive are miracle accounts in all of the
different parts of the Gospels that it is clearthat all of the sources onwhich
the Gospels drew included such accounts. Notonly are miracle accounts found
in every layer of the gospelnarratives, but references to miracles are found in
an impressive variety of contexts:biographical sayings, parables, a dispute
story, sayings of instructions, as well as the stories ofexorcism, healing, and
raising the dead.
Does it matter that Jesus performedmiracles? You might not have considered
this question before. Or maybe you’ve thought it only important that Jesus
died and resurrected. In reality, Jesus’miracles do matter. A lot. Let’s see
why.

~ Establishing His credentials ~
The Bible — the ultimate guide on all things Jesus — tells us repeatedly that
Jesus was a miracle worker. Actually, it shows us, by providing details on
many of Jesus’healings. Contemporaryscholarshiphas swung in the
direction of acknowledging thatJesus performed miracles. Why?
Overwhelming evidence. The wealthof data about Jesus’miraculous deeds
erodes the suggestionthat His miraculous deeds originated as legend or myth.
Jesus’contemporaries viewedHim as a miracle worker.
As scholars have applied their critical methodologies to the Gospels, evenin a
rather skepticalfashionof accepting as factualonly what those methods can
show most likely must have happened, they have found that there is no
escaping that Jesus performed marvelous feats of healing. Jesus’healings
astonishedHis contemporaries, which they attributed to a supernatural
source.
The Jewishhistorian Josephus, towardthe end of the first century, described
Jesus as “a workerof amazing deeds” — yet did so in carefully neutral
language that stopped short of endorsing Jesus’miracles as divine in origin.
Too, various Jewishsources overthe next severalcenturies also referred to
Jesus’miracles. The best knownof these sources is the Babylonian Talmud,
which was compiled from about the third to fifth centuries. It states that Jesus
was found guilty of “sorcery.”
Obviously, the Talmud’s statement did not originate from Christians. Rather,
these writers were reporting how the Jewishrabbis who rejectedJesus as the
MessiahviewedHis miraculous works. This makes their statementan
independent testimony to the factthat Jesus was wellknown in Jewishhistory
as a miracle worker. Says scholarGrahamTwelftree, “Thoughthe rabbinic
material is late, it is valuable in that it does not appearto be dependent upon
Christian traditions.”

~ Why His miracles matter ~
Our proof that Jesus’contemporaries consideredHim to be a miracle worker:
they sought Him out wheneverthey heard He was near. So many people
needed healings and exorcism! Jesus couldhave spent His entire 3-year
ministry just focusing on the physical needs of the people. But His purpose
was much deeper.
If we are to understand who Jesus is, we must understand the significance of
His miracles. One thing they were not: a means for Jesus to show off or gain
anything for Himself. Not once does the Bible — or any other source —
suggestthat Jesus usedHis miracles to advance Himself or His followers.
Rather, Jesus doggedlystuck to the role of humble servant.
Historian and New TestamentscholarPaul Barnettsets our thinking on the
right track with this:
“The miracles of Jesus were always within the bounds of nature and not
‘contrary’ to nature’s patterns, that is, freakishor bizarre like the ‘signs’and
‘portents’ that the Jews sought. His miracles were restrained, done for the
goodof those in need and not as spectaclesin the manner of magicians. They
served to point to Jesus as at one with the Creatorin achieving His beneficent,
end-time purposes on earth. In the miracles of Jesus the kingdom of God was
present among them as the Son of Man went about doing good.”
Jesus’miracles were intimately bound with His message thatthe kingdom of
God was at hand, and had arrived in His own person. His “goodnews” was
that God was exercising His kingly rule in the fallen, sinful world in a new
way.
Miracles were an essentialpart of this message. Exorcisms were anintegral
sign of the kingdom of God. Jesus understoodHis work of casting out demons
as the first campaignin His offensive againstSatan. Yet the Jewishauthorities
assertedthat Jesus’powercame from the Devil! We’re told in Mark 3:22
that: “And the scribes who came down from Jerusalemwere saying, ‘He is
possessedby Beelzebul,’and ‘by the prince of demons He casts out the
demons.'”

In His response, Jesuslinked His powers directly to God:
“Every kingdom divided againstitself will be ruined, and every city or
household divided againstitself will not stand. If Satandrives out Satan, he is
divided againsthimself. How then can his kingdom stand? And if I drive out
demons by Beelzebul, by whom do your people drive them out? So then, they
will be your judges. But if it is by the Spirit of God that I drive out demons,
then the kingdom of God has come upon you” (Matthew 12).
Says Twelftree:
“In the casting out of demons, the mission of Jesus itselfwas taking place,
being actualized or fulfilled. In short, in themselves the exorcisms of Jesus are
the kingdom of God in operation. It is this conclusionand this dimension to
Jesus’exorcisms, more than anything else, which sets Him out over against
His backgroundand environment. Even if every other aspectof Jesus’
technique may have had at leasta faint echo in other material, it is this
indivisibility of miracle and messagewhich reveals the exorcisms of Jesus to
be especiallyunique. Jesus’exorcisms were not simply ‘healings’ but were the
coming of the kingdom of God.”
Adds authors Robert Bowmanand Ed Komoszewski:
“The Gospels rarelyrecord Jesus uttering any sort of prayer before
performing a miracle, and the exceptions are prayers of thanks or blessing,
not prayers asking God to effecta miracle. . . . By way of contrast, the book of
Acts reports both Peterand Paul praying prior to performing miracles of
healing. . . . Jesus also never invokes anyone else’s name when performing a
miracle. . . . The apostles, onthe other hand, healedin Jesus’name.”
~ The Crucifixion: Christ’s GreatestMiracle ~
Jesus couldhave escapedthe crucifixion, had He chosento do so. But He
refused to allow anything to redirect Him from His mission to die and
resurrecton our behalf:

“Foreven the Sonof Man did not come to be served, but to serve, and to give
His life a ransom for many” (Mark 10:45)
“Or do you think that I cannot now pray to My Father, and He will provide
Me with more than twelve legions of angels? How then could the Scriptures be
fulfilled, that it must happen thus?” (Matthew 26:53, 54)
“No one takes it from me, but I lay it down of my own accord. I have
authority to lay it down, and I have authority to take it up again. This charge
I have receivedfrom my father” (John 10:17, 18)
But, oh, how deep was the disillusionment of Jesus’ disciples as He hung on
that Roman cross!The Bible records that two of them on the road to Emmaus
spoke of their faith in Jesus in the past tense:“But we were hoping that it was
He who was going to redeemIsrael” (Luke 24:21).
The disciples didn’t yet “get” it. But then Jesus resurrected — and brought
their dread and disappointment to a screeching halt! He lives! Everything He
said is true!
In allowing Himself to be captured, tried, and executed, Jesus’actions spoke
volumes about how He viewedHimself and His mission. Finally His disciples
beganto graspwho Jesus is. What He’s not: a myth or copycatsavior. The
early church acceptedJesus’claims to deity because ofthe evidence they saw
that supported it. The miracle of His resurrectiondrove this point home: we
can trust that Jesus is God — and that He deeply cares forus.
As Christian philosopher Kenneth Samples puts it:
“Jesus’credentials as the divine Messiahare indeed formidable — matchless
personalcharacter, incalculable influence upon history, fulfillment of
prophesy, powerto perform miracles, extraordinary wisdom, bodily
resurrection, and so forth. Alternatives that deny His true deity offer no
adequate explanation for these credentials.”
Do Jesus’miracles matter? Yes. Every single one of them.

Becausethrough them, we view the loving nature of God. Through them, we
gain confidence for our “after” with Jesus. And through them we can know, in
our “here and now,” that we can tap into His powerto thwart Satan’s
attempts to derail us!
JESUS AS MIRACLE WORKER*
DAVID J. GRAHAM BIBLE TRAINING INSTITUTE, GLASGOW
Introduction Jesus did miracles and told parables, Many a Sunday School
syllabus is basedon such a division, and even Univeristy courses atlower
levels. If we were to be a little more precise, we would want to add a third:
miracles, parables, and other teaching material (eg., ethicalinstruction and
eschatologicaldiscourse). The teaching material in the Gospels is well known
and probably fairly well understood by the Christian. As a gooddeal of
modern scholarshiphas been devoted to just such material. The names of C.
H. Dodd, A. M. Hunter and perhaps above all J. Jeremias come to mind.1 The
miracle material of the Gospels is also well-known, and probably frequently
read and taught in the church. But it is, I suspect, less wellunderstood.
Theologicallyand historically the miracles have often been an embarrassment
(probably more so to the theologianthan the person in the pew), for they
smack of magic and paganpractices;and why did Jesus do them anyway?
One answeris that he did not! The most radical of critics would excise them
from the Gospelrecord, and attributed them to the creative minds of the
evangelists and the early church rather than to the ministry of the historical
Jesus. And perhaps many Christians would be happier, or at any rate quite
happy, with a Gospelcontaining no miracle tradition. This is, however, an
impossible approach. More recentwork on the Gospels andcomparisons with
similar extra-biblical material, even by critical scholars, has concludedthat
the Gospelmiracles are an integral part of the ministry of the historicalJesus.
Even a scholarlike Jeremias, once he has removed the material he considers

inauthentic, concludes that there remains a core of material which is original.
2
Miracles in modern study What, however, are we to make of that core-or
indeed of the whole miracle tradition, accepting as authentic material which
critics would dismiss as secondary? Why did Jesus do miracles? That is a
question to which many might find it difficult to give a satisfactoryanswer.
Before the A version of this paper was read at the 1984 conferenceofthe
ScottishEvangelicalTheologySociety. I am grateful for comments made on
that occasion. 1. C. H. Dodd, The Parabl!s of the Kingdom, London, 1936;A.
M. Hunter, Interpreting the Parables, London, 1960;J. Jeremias, The
Parables ofJesus (revised ed.), London, 1963. 2. J. Jeremias, New Testament
Theology, London, 1971.
85
THE SCOTTISHBULLETIN OF EVANGELICAL THEOLOGY
era of modern scholarship, it was customary to view the miracles as proofs of
Jesus'divinity or messiahship:these were the signs that Jesus was the divine
Son of God, and God's Anointed One. But, more recently, this view has fallen
out of favour, for two reasons. First, it is said that the gospels do not actually
say so;and secondlybecause so much more is now knownabout the
backgroundto the New Testament, particularly its Jewishbackground
including messianic expectationand the existence of contemporarymiracle
workers. Before discussing this in more detail, however, mention must be
made of two books which reflectthe rise of modern scepticismand the
beginning of the influence of parallel material on the study of the miracles
among English writers, along the lines of the approach already made in
Germany by Bultmann. They are Alan Richardson, The Miracle-Stories ofthe
Gospels (1941),and ReginaldH. Fuller, Interpreting the Miracles (1963).
Richardsonattempted to use the insights of scholarship to discuss what the
miracles meant. He does not reject them all as unhistorical, but nor can he
vouch for the historicity of any particular one. He uses critical methods very
sparingly, and does not refer to parallel material. Fuller, however, is much
more free in his use of critical methods like source and form criticism. He

cannot accepta priori the historicity of miracle material, the miracles are not
seenby him as messianic proofs, and he does refer to Jewishand Hellenistic
parallel material in his discussion. The work of Fuller prepared the wayfor
the lasttwo decades'scholarshipon the miracles. It is characterisedby two
main things increaseduse of criticalmethods on the N.T. material itself, and
an increasedawareness ofthe parallel material with resulting implications for
our understanding of Jesus. Before outlining the contribution of this recent
work to our understanding of Jesus as a miracle worker, and commenting on
what lessons we canlearn from it, we will first outline the Jewishand
Hellenistic parallel material which is relevant to the discussion.
Miracle in the ancientworld We must first of all realise that the ancient world
was generallyless incredulous of miracle than we are today. It would be
wrong, however, to think that miracles were acceptedwithout question in
every case by all, and by whomsoeverthey were performed. Even the
biographer of a famous Hellenistic miracle workerwas not uncritical of some
of the wonders attributed to his hero.3 The same caution also applies to the
Jewishworld. That is not to saythat early Judaism did not believe in miracle,
for of course it did; but it was at the same time suspicious ofanything magical,
and also held to the supremacy of torah and halakhah as the guiding
principles of life, and not even miracle could overrule that.
3. See below, n. 29.
86
JESUS AS MIRACLE WORKER
But it is true that, generally, miracles were acceptedas both possible and
actual. W.e may divide the extra-biblical parallel material into two, for
convenience-Jewishand Hellenistic. Perhaps this is rather an artificial
division, for of course Hellenistic (diaspora)Judaism was a very important
phenomenon, and even PalestinianJudaism had been greatlyinfluenced by
Hellenistic thought and practices. 4 For practicalpurposes, however, this is a
useful distinction.

Jewishmiracle workers Within Judaism, there are two miracle workers of
prime importance mentioned in rabbinic sources, as wellas a more diverse
group of persons in the works of Josephus. The first, chronologically, was
Honi the Circle-Drawer.Little is known about him, mainly one incident when
he prayed for rain. This story is recorded in the Mishnah, and expanded in
the Talmud. 5 He lived in the first century B. C., was from either Judea or
Galilee, and although not openly critical, the Jewishsources do not give the
impression of showing wholeheartedapproval of his actions. The epithet
'circle-drawer'may even hint at magic. The Midrash does praise him,
comparing him in stature with Elijah, but this may simply be because both
were rain-bringers. 6 He is also mentioned by Josephus, who records his
death. 7 It is interesting that Josephus is more sympathetic to him - he is 'a
frightened man and dear to God', and also that he was stonedto death by
Jews (whom Josephus calls wicked!)for refusing to become involved in a plot
againstthe king. The similarities to Jesus are obvious: a man, perhaps from
Galilee, who performs miracles and is a holy man; it is hoped he would use his
powers to help overthrow the government, and when he refuses he is killed;
his ownpeople were suspicious of him, but he gained greaterapproval from
others in the wider, Hellenistic world. The other individual in Jewishsources
is Hanina ben Dosa. More is knownabout him. He is a more important figure
and a closercontemporaryof Jesus, having lived in the first century A.D. He
came from Galilee, and was a disciple ofYohanan ben Zakkai. Like Honi, he is
mentioned in the Mishnah and Talmud, was a holy man and man of prayer,
and workedmiracles. He is able to pray for the sick, and they recover. His
greatpiety is illustrated by the story that once, while in prayer, a poisonous
snake bit him. Unharmed, he continued in prayer. but the snake died, after
which the saying went round, 'Woe to the man 4. As shownby Martin Hengel,
Judaism and Hellenism, London, 1974. ·5. Ta'anith 3:8. bTa'anith 23a, which
explains the circle as that in which Habakkuk stoodwhile waiting for his
rev~lation (Hab. 2:1). This may be an attempt to legitimise a magical
technique. 6. Genesis Rabbah13:7. 7. Antiquities 14:22-24.
87
THE SCOTIISHBULLETIN OF EVANGELICAL THEOLOGY

bitten by a snake, but woe to the snake which bites R. Hanina ben Dosa'.H
Severalother miracles are attributed to him, including the healing of the sons
of Gamaliel and of Yohanan ben Zakkai. There are similarities to the miracles
of Jesus. Forexample, Gamaliel's sonis healed from a distance with the words
'go home, the fever has left him'9 - compare the centurion's son (Matt.8:5-13)
and the Canaanite woman's daughter (Matt.l5:21-28). Apart from these
similarities, however, there is anotherimportant element in the Hanina
tradition (which does not appear in that of Honi), namely the theme of
wisdom. As well as being a miracle worker, Hanina is depicted as a wise man.
So, for example, his saying about wisdom and the fear of sin is recordedin the
Mishnah. 10 This combination of miracle workerand wise man is an
important one, which also appears in the Hellenistic example of Apollonius
(see below), and also in the case ofJesus. It is probably for his reputation as a
wise (and devout) man that Hanina is praised in the Talmud. 11 It is his
reputation as a man of wisdom- a sage-whichgives him respectability in the
rabbinic sources and not his miracles alone for, as Neusnerhas said, 'none of
the stories abouthim is quintessentially pharisaic.'12 These two figures, Honi
and Hanina, show certain similarities to Jesus:their Galileanconnections
(possible, or certain), unorthodoxy, miracle working, wise sayings (Hanina),
the suspicionof their contemporaries leading to death (Honi). It seems that
the miracle workerwas a threat to the orderliness of torah and its halakhic
interpretation. Occasionallythese two things came into direct conflict, as
when Rabbi Eliezerwas involved in a dispute about a point of interpretation.
He tried to prove his case by miracles, including making a streamflow
backwards, but was immediately ruled out of order by his companions, who
declaredthat miracles cannot settle matters of interpretation of the law. 13
The Talmud also asks, as a sortof retrospecton the days of miracles, why they
happened in the past but no lon;er (a sentiment which might be familiar to
many modern Christians!).' The Jewishmiracle workertradition, then, shows
similarities to Jesus. But whereas in Judaism the miracle workerwas an
objectof suspicion,
8. Tosefta Eer. 2:20, expanded in bEer. 33a. 9. bEer. 34b. 10. A both 3:10-11,
'He whose fearof sin comes before his wisdom, his wisdom endures; but he
whose wisdomcomes before his fear of sin, his wisdom does not endure'.

Translationby H. Danby, Oxford. 1933. 11. bTa'anith24b, The whole world
draws its sustenance because[ofthe merit] of Hanina my son.'Tranlsation
from Soncino Press, ed. I. Epstein. Also in this sectionhe is able to make rain
ceaseorbegin. 12. J. Neusner, The Rabbinic Traditions about the Pharisees
before 70(Part1), Leiden, 1971, p396. 13. bEaba Mezi'a 59b. 14. bEer 20a, 'R.
Papa said to Abaye "How is it that for the former generations miracles were
performed and for us miracles are not performed?" '
88
and ultimately discredited (possibly as a reactionto Christian claims about
Jesus), miracle was, and remained, an essentialelementof the gospel.
Josephus A number of individuals mentioned by Josephus, eitherin his
JewishWar or Antiquities of the Jews (and some, in both), are relevant for
this discussion. Although unrelated to eachother, they are often treated
togetheras a group since they promised to give signs, led popular movements,
and awaitedan intervention of Godon behalf of his people. Different modern
writers callthem by different names such as 'messianic prophets' or 'siRn
prophets', and even differ in the lists of these which they consider. L They are
to be dated in the first century A.D. (c. 40-70), and two of them are mentioned
in the Gamalielspeechin Acts 5:36f. although it seems the Theudas'referred
to there is not the same one in Josephus, orthere would be a problem of
chronology. 16 Also, in Acts 21:38 Paul is mistakenby the Roman commander
for anotherof them, 'the Egyptian'. Without discussing these 'sign prophets'
individually, which would take too long, let us simply comment on their
significance. Josephus does not in fact callthem 'messiahs'. Indeed he refers to
Theudas as a deceiverof charlatan(goes). It seems probable, however, that
they were messianic pretenders, as their mention in the Gamalielspeechmay
suggest. If this is so, then their promising to perform a sign as well as their
expectationof God's intervention is interesting, and againthe parallels with
Jesus are apparent. More comment will be made later on the significance of
these examples, but the final examples of parallel miracle material come from
the Hellenistic world.

Hellenistic parallels Magic and miracle were not uncommon in the Hellenistic
world: indeed, it has a magicaltradition all of its own.17 We will concentrate
on the most relevant example for the New Testament. There are also other
examples of individuals and cults, such as the healing cult of Asclepius, 18 but
the bestliterary parallel is Philostratus' biography The Life of Apollonius of
Tyana. Apollonius is the best documented example of a
15. Compare D. Hill, 'Jesus and Josephus'"messianicprophets",'in E. Best&
R. McL. Wilson, eds, Text and Interpretation, Cambridge, 1979, pp 143-154,
with P. W. Barnett, The JewishSign Prophets-A. D. 40-70. TheirIntentions
and Origin', New TestamentStudies 27, 1980/1,pp 679-697.16. See the
balancedtreatments by F. F. Bruce, The Acts of the Apostles, London, 1951,
p. 147 and I. H. Marshall, The Acts of the Apostles, Leicester, 1980, ad. lac.
17. See J. M. Hull, Hellenistic Magic {md the Synoptic Tradition, London,
1974. 18. Fora useful summary, see HowardClark Kee, Miracle in the Early
Christian World, New Haven & London, 1983. pp 78-104.
89
Hellenistic miracle worker, and has often been seenas the example par
excellence ofthe 'divine man' (theios aner), although this categoryhas now
been discredited. Philostratus'biography is a remarkable work, drawing on at
leasttwo, and possibly three, written sources, as wellas Apollonius' own
letters, and such oral tradition as could be gathered. It was published not
before 217 A.D. and was probably intended largely as a defence of Apollonius
againstcharges ofbeing a wizard. It may have had some successin this
respect, since Eusebius later wrote a treatise againstthe Life accusing
Apollonius of that very thing. Apollonius was an itinerant sage who visited
parts of the world famed for their wisdom - India, Mesopotamia andEgypt.
Philosophicallyhe was a Pythagorean. Living in the first century A.D. he was
contemporary with Jesus, andis thus not too remote either geographicallyor
chronologicallyto be a relevant parallel. It is his activity as a miracle worker
which is most interesting for our purpose. There is no record of such activity
before he visited· the Brahman sagesin India, where he witnessedseveral

healings. He himself took no part in these but, it seems, learnedthe secretof
how such cures were effected. He spent four months there, 'and he acquired
all sorts of lore both profane and mysterious'. 19 Only after this did his own
miracles begin. Once begun, we see similarities with the gospelmiracles. For
example, he cures a demon-possessedyoung man;2 he raised a dead girl to life
from her funeral bier21 (compare Jairus' daughter, or the widow ofNain's
son22). He was also able to free his leg miraculously from its shackleswhile in
prison23 (compare Paul and Silas in Philippi24). These are just a small
selectionofthe numerous comparisons which might be made with his
miracles. There are also other aspects ofhis life which bear comparison. He
had supernatural insight into people (compare Jesus, who 'knew what was in
a man', John 2:25), predicted future events, purified a man who had
committed a crime (Jesus forgave sins);and his attitude to religion and
morals was one of reformation, trying to recoverfirst principles (Jesus
'cleansed'the Temple). The examples could be multiplied, but let us finally
note his conflict with the authorities, and death. The emperor Domitian
consideredhim a threat, brought him to trial, and although acquitted he made
an exit from the courtroomby disappearing - much to the consternationof
Domitian! After this he inexplicably appearedelsewhere in a manner perhaps
reminiscent of the
19. Philostratus, The Life of Apollonius of Tyana, trans. F. C. Conybeare,
London, 1912, Ill, 50. 20. Ibid., IV, 20. 21. Ibid., IV, 45. 22. Matt. 9:18-26;Mk
5:21-43;Lk. 8:40-56, and Lk. 7:11-17. 23. Philostratus, Life, VII, 38. 24. Acts
16:26.
90
comment that 'Philip was found at Azotus' (Acts 8:40).25 To make the
comparisonwith Jesus complete, one accountof his death was that he was
miraculously taken up to heaven, after which he appearedto others,
particularly sceptics, to convince them that his soulwas immortal. 26
Apollonius workedmiracles. But he was also a wise man (a sage, sophos). This
theme in the Life is a strong one, even more so than in the accounts of Hanina

ben Dosa. In places, Philostratus'biography resembles a natural history
lessonon the areas visited by Apollonius. This resembles some aspects ofthe
wisdom tradition of the Old Testament, suchas the accountof Solomon, 'who
spoke of trees, from the cedarof Lebanon to the hyssop that grows on the
wall; he spoke also of animals and birds and creeping things and fish' (1 Kings
4:34). This particular aspectof wisdom is not prominent in the gospels'
portrayal of Jesus. There is another description, however, which is common.
Apollonius is 'divine' (theios), and even 'a god' (theos). 27
AssessmentWhatare we to make of all this parallel material? It has been
mentioned in some detail, because it is the most relevant material
chronologically, sociologicallyand geographicallyto the gospelmaterial. But
what bearing does it have on the question posed: why did Jesus perform
miracles? We will discuss briefly what answers severalscholarshave recently
given to this question. First, however, one point must be borne in mind. In the
parallel material mentioned, we have a diversity of miraculous experience, but
all recorded from different standpoints: those of Honi and Hanina in the
Mishnah and Talmud are somewhatscepticalof their orthodoxy, and indeed
the Talmud tries to shape Hanina into more of an orthodox rabbinic figure.
The Josephus accountof Honi is from a different perspective-he is a just man,
dear to God, who was killed by some worthless Jews. The point to be noted is
the point of view, or even open bias of the document. This will be determined
both by the attitude of the writer and that of his intended readership. The
same point holds for the 'sign prophets' in Josephus:just because he calls
Theudas a deceiverdoes not mean that the man was one . Likewise, because
he refers to none of that group as 'messiahs'does not mean that they did not
considerthemselves as such. So too with Philostratus, whose Life of
Apollonius is heavily biasedin his favour. This does not mean that the
biographer was totally uncritical, for he was aware of his sources, andeven
deliberately avoids using one. 28 Noris he uncritical of the miracles, as in the
case ofthe
25. Philostratus, Life, VIII, 10. 26. Ibid., VIII, 31;cf John 20:24-29. 27. Ibid.
II, 17;Ill, 18; VIII, 6. 28. Ibid., I, 4.
91

girl apparently brought back to life, where Philostratus comments that he
does not know whether she was really dead or in a coma. 29 Generally,
however, Apollonius is presentedin a very positive way. Nor canwe rule out
the possibility that the Life was written, at leastin part, in response to
Christian claims about Jesus and the apostles. Although Conybeare, in the
introduction to his translation, rejects this,30 the similarities are too greatfor
this not to be a factor. The issue is not whether or not Apollonius actually
performed such deeds, as Conybeare suggests, but rather hinges on their
manner of presentationin the Life.
Recentviews of the miracles of Jesus In order to give a brief accountand
assessmentofthe scholarlywork on the gospelmiracles from the last two
decades, andespeciallythe last few years, we will selectfour major scholars
who have different views. 1. G. Vermes The view of Geza Vermes is contained
in his book Jesus the Jew,31as wellas in more detailedarticles. He sees Jesus
as a Galileancharismatic, similar to other holy men like Honi and Hanina. A
comparisonwith these other figures helps to explain Jesus'activities, as does
the connectionwith Galilee. It was an area of more unorthodox Judaism,
where (unlike Judea) the miraculous was expectedmuch more as a part of
everyday religious experience. The similarities betweenJesus and these other
Jewishfigures cannot be denied, as we have seen(above), nor can Vermes'
detailed knowedge andskilled handling of the Jewishmaterial. His view is
not, however, a totally satisfactoryexplanation of Jesus, forit does not explain
his conflictwith the authorities and his death. Performing miracles was not in
itself an outlawed activity, and certainly Hanina did not forfeit his life because
of his miraculous activity (quite to the contrary). Yet Jesus was killed, and the
charge againsthim was not unconnected with his claim to do a sign (Mk
14:58;Matt. 26:61). The Talmud also makes the connection:'Yeshua ... is
going forth to be stoned because he has practised sorceryand enticed Israelto
apostasy. m It seems that Jesus'miracles touched Judaism at its most sensitive
points - the law and the Temple - and so Jesus was considereda political
threat, and (like John the Baptist) removed for political expediency. Ellis
Rivkin33 also sees Jesusas a Jewishcharismatic, but unlike Vermes he sees
this as the very cause of his death. Charismatics were considereddangerous,

and Jesus, whomRivkin calls a 'charismatic of charismatics,'losthis life for
this reason. Again, however, this does not
29. Ibid., IV, 45. 30. Note 19 (above) for full reference, p XIII. 31. G. Vermes,
Jesus the Jew, London, 1973. 32. bSanh43a. 33. E. Rivkin, What Crucified
Jesus? Nashville, 1984.
92
fully explain Jesus, forin the parallel material we not only have examples of
miracle workers who were not killed (such as Hanina), but also of prophetic
figures or leaders of popular movements who did not perform miracles, yet
were killed (such as John the Baptist, who 'did no sign', John 10:41). The
connectionis not a simple one. Viewing Jesus simply as a Jewishcharismatic
is not therefore an adequate explanation of his totallife and ministry,
including his death. 2. A. E. Harvey In chapter five of his book Jesus and the
Constraints of History, 34 Anthony E. Harvey discusses 'the intelligibility of
miracle'. He takes accountofthe parallel material we have mentioned, but
considers that the keyto understanding Jesus'miracles is to be found in the
eight examples involving the healing of deaf, dumb, blind or lame. These, he
says, were without precedent in Jewishculture and therefore representthe
unique part of Jesus'miraculous ministry, at leastin his own culture. They
are to be understood as eschatologicalmiracles, suchas those described in
Isaiah35:5f. Jesus, in performing these healings, was attacking human
limitations which constrain man and prevent his moving forward to a better
world. The main point in favour of Harvey's approach is that he interprets the
miracles in terms of the Old Testamentand not simply in terms of the
parallels. Yet, at the same time, he allows the Jewishparallels to disqualify
most of the gospelmiracles from his consideration:any type of miracle of
Jesus which was also knownin the Jewishworld cannotbe used to help us
understand the meaning of Jesus'miracles!The significant ones are thereby
reduced to eight, but even those eight, as Harvey says, have parallels
elsewhere,suchas the shrines of Asclepius at Corinth and Epidaurus. We may
agree that not all of Jesus'miracles were done to 'show' something:healings

could have been performed simply because he was asked. Buteven so, the fact
that he complied with such requests must be significant. By this approach,
Harvey fails to explain the significance ofmost of the miracles (over thirty
others in the gospels ofwhich we have some detail), including the so-called
'nature' miracles. No statisticianwould be happy with a conclusionbasedon
such a small and unrepresentative sample. 3. MortonSmith The title of
Morton Smith's book Jesus the Magician35leavesnothing to the imagination!
Drawing widely on backgroundmaterial, particularly the Greek magical
papyri, he tries to show that the activity of Jesus was similar to that of other
magicians in the ancient world. The gospels are seenas suppressing the
magicalpractices ofJesus (a view also expressedby J. M. Hull36). We cannot
deny that some of the activities and methods employed by
34. London, 1982. ·35. New York, 1978. 36. See above, n. 17.
93
Jesus were similar to other miracle workers, and even magicians;to deny this
would be to alienate Jesus from his own cultural environment (a position
which would be detrimental to any view of the historicalJesus). Generally,
however, the gospelportrait is extremely restrained in such things. And as far
as such accusations fromother sources are concerned(such as in the Talmud,
see note 32 above), the explanation is quite simple: the easiestwayto discredit
an opponent is to accuse them of magic. The Beelzebulcontroversyin the
gospels is eloquent testimont to that, but it does not mean that there is any
truth in the charge. Smith is a renownedscholar, and this book is based on a
greatdeal of research. Like some of his other opinions, however, it must be
seenas an example of the fringes of scholarly opinion. 4. E. P. Sanders
'Miracles and crowds'is the title of a chapter in E. P. Sanders' book, Jesus
and Judaism. 37. In this, the most recentof the books we will discuss, he refers
to the parallel material as well as the work of previous scholars. He is cautious
about assigning Jesus to any particular religious category, but does say that he
was more like Theudas than Honi or the Hellenistic magicians. The miracles
of Jesus show that he cannotbe consideredsimply as a teacher, but are

compatible with viewing him as an eschatologicalprophet. Sanders' work is
well documented. Its major shortcoming, however, is that the conclusions are
basedon the form critical approach, and particularly the criteria for
authenticity. The result of this is that much gospelmaterial is rejectedas
having nothing to tell us about the historicalJesus, including the reply to John
(Matt. 11:5f; Lk. 7:22f) and the saying about casting out demons (Matt. 12:28;
Lk. 11:20). The whole thesis of the book, in fact, is basedon such judgements,
to the extent that he is able to reduce the 'almost indisputable' facts about
Jesus to a few brief points?8 It seems that this goes againstthe generaltrend
in recent scholarship, which suggeststhat we can know a gooddeal about the
historicalJesus. At the same time, however, Sanders will not allow any
conclusions whichare unwarranted or without evidence, which is
commendable. In this case, though, it means that his answerto the question of
why Jesus performed miracles is rather inconclusive. Jesus may (or may not-
it cannot be proved) have seenhis exorcisms and healings as a sign of the
arrival of the kingdom.39 'The miracles constitute a factabout Jesus'career,
but they do not tell as much as could have been desired. '40
ConclusionWhat has been attempted in this paper is to sketchthe
backgroundto
37. London, 1985. 38. Ibid., p 11. 39. Ibid., pp 157f. 40. Ibid., p 172.
94
the gospelmiracles in terms of the main Jewishand Hellenistic parallels, and
to see what recentwriters have made of this in terms of understanding Jesus.
In conclusion, let us now outline some of the lessons to be learned from such a
survey, as we try to do full justice to the gospels as wellas the parallel
material. First, recent work on the miracles should warn us againstthe
danger of unwarranted assumptions, for example that miracles in Judaism
were regardedas proofs of messiahsh~. Messianic expectationin Judaism was
not directly linked with miracle, 1 and we have examples of a diversity of
miracle workers with differing messianic pretensions (or none). One not yet
mentioned is Simon bar Kochba, who was hailed (at leastby Rabbi Akiba42)

as messiah, yet performed no miracles. Foran authentication of Jesus'
messiahship, the miracles themselves are not sufficient. That is not to say that
they demonstrate nothing, for they do: in the words of Nicodemus, 'Rabbi, we
know that you are a teachercome from God, for no-one can do these signs you
do unless God is with him' (John 3:2). It is interesting that, in Jesus'ministry,
miracles are seento authenticate his teaching, both stemming from the same
'authority' (Mk 1:27). Such a definite connectionis not made in the Jewish
material. Secondly, there is the dangerof categorisation. Should Jesus be
regardedas a signprophet, a charismatic, an eschatologicalprophet, a
magician, or a preacherand teacher, or in some other category? Although
such descriptions may help us to understand aspects ofJesus'ministry, they
are not always helpful for they are only part of the larger mosaic, and fail to
explain adequately the totality of his ministry. Socio-religious factorscan
influence how a person behaves, but at the same time it would be a mistake to
imagine that people necessarilyact in a particular way because they are
conscious offalling into such-and-such a category. In any case, Jesus defies
such attempts at categorisation. At times, for example, he refuses to give a
sign when asked,43and his ministry shows a unique combination of miracle
worker, teacherand wise man. Indeed, this is how Josephus describes him: 'a
wise man ... a doer of wonderful works ... a teacher. '44 This description is
confirmed by the gospelrecord, and makes Jesus distinct from his
contemporaries. Thirdly, we must note the shortcomings of conclusions which
are basedon the 'criteria of authenticity'. Any such method will produce a
picture of Jesus which is quite eccentric,45 andwill alienate him from his
Jewishbackground. In studying Jesus, we must be aware ofwhat he had in
41. See G. F. Moore, Judaism, Cambridge, 1927, IT, p 349. 42. yTa'anith 68d.
43. Mk 8:12; Matt. 12:39, 16:4; Lk. 11:29. 44. Antiquities 18:63. Whatever
opinion is held on the rest of the 'Testimoniur.n Flavianum', with its
description of Jesus as the messiah, there is no reasonto doubt thts part. 45.
See D. Hill, op. cit., p 144.
95

common with his background, as well as the differences.46 Norcanwe
separate the activity and sayings of Jesus from those of the early church to the
degree which some scholars would like. Finally, on a more postive note,
comparisonof the gospelmaterialwith the parallels helps us to see Jesus in
his ownday, and how background information (Jewishand Hellenistic) can
help us to understand him.
46. Such as in the study by J. Riches, Jesusand the Transformation of
Judaism, London, 1980
Jesus-The MightyMiracle Worker
Contributed by Evie Megginsonon Jun 11, 2005
based on 29 ratings
(rate this sermon)
| 19,104 views
Scripture: Luke 13:10-17
Denomination: Baptist
Summary: IN THIS SERMON ON JESUS, THE MIGHTY MIRACLE
WORKER, WE SEE THE CRIPPLE THAT IS MENTIONED, THE
CHRIST THAT IS MENTIONED, AND THE CURE THAT IS
MENTIONED.

1 2 3 4
Next
JESUS-THE MIGHTY MIRACLE WORKER
Luke 13:11-13
I saw an old movie on TV last week calledthe Miracle Worker. It was the
story of Ann Sullivan and her miracle work with Helen Keller.
It was a a greatwork, as some would saya great miracle. But in truth, the
greatestmiracle workeris Jesus Christ.
When he walkedupon this earth, he performed 36 recordedmiracles. I said
recordedfor He did many more.
What is a miracle? A little girl answeredthis question day in Sunday School.
She said a miracle is something you can’t do but Jesus can.
I think in our days people have forgottenthat Jesus is still a miracle worker.
He can still save souls and change lives.
We see in this story that on the Sabbath Jesus was teaching in one of the
synagogues, anda woman was there who had been crippled by a spirit for
eighteenyears. She was bent over and could not straighten up at all. When
Jesus saw her, he calledher forward and said to her, “Woman, you are set
free from your infirmity.” Then he put his hands on her, and immediately she
straightenedup and praised God.
I-NOTICE THE CRIPPLE THAT IS MENTIONED:11
Luke 13:11 And, behold, there was a woman which had a spirit of infirmity
eighteenyears, and was bowedtogether, and could in no wise lift up herself.
A-We See Her Hindrance: 16
And ought not this woman, being a daughter of Abraham, whom Satan hath
bound, lo, these eighteenyears, be loosedfrom this bond on the sabbath day?
Jesus saidthe womanhindrance was the devil who had bound her.

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According to Romans 8:15, Jesus does notbind us but free us.
I wonder today how many people the devil has fooled and in doing so has
bound them in shackles?
A man was out hunting and came across a large hole in the ground. Seizing a
pole he thrust it into the hole. But, to his dismay, the ground under him
suddenly caved in and, before he realized what had happened, he found
himself in a den of hissing, squirming, biting snakes. He was unable to
extricate himself from these fearful creatures orto combatthem. He cried
piteously, and his cries brought his companions. They threw him a
rope and he clung to it while they pulled him out, but he was badly bitten.
We should be carefulhow we tamper with sin and play around the devil’s
dens.- William Moses Tidwell, "PointedIllustrations."
The Devil has many devices in his den to attract them and getthem into
bondage.
He binds people today with:
Alcohol-One of our young men gave me the following experience. He said,
"An old gentleman and a young man, who was the driver, stopped at
Ringgold, Georgia, to geta lunch. They askedfor a certain type of beer. They
were informed the proprietor did not have this brand; so they left the
restaurant and went to another. They gave their order with the call for this
same beer. On being informed that they did not have it, they left in a rage.
The young man angrily said, "We will have it [calling the brand] if we have to
go to hell to getit." They then drove rapidly away towardAtlanta. In making
one of those curves their carcollided with a beer truck loaded with the brand
he had demanded, and there was a fearful wreck and crash. They were both
instantly killed and buried in broken bottles of the beer the young man had
demanded." William Moses Tidwell, "PointedIllustrations."
Drugs-Drugs are killing My Brother (article) by John’s 10-year-oldbrother. It
used to be a happy world before drugs came into it. My brother John* learned

to use alcoholand smokes atschool, from his schoolmates andtheir parents.
Those drugs made him depressedand sad, so he changedto speed. He can’t
get his car licensedbecause he spends his money on drugs. John lies, too. We
askedhim about a mark on his arm and he saidhe scrapedit on a car, but we
found out it was from needles. Johnis skinny because the speedtakes awayhis
appetite. Speedhas made his back teeth go rotten and black, too. He losthis
job because he hit his boss when he was in a bad temper. His eyes look like
Frankenstein’s eyes whenhe takes drugs. I wish John would not do drugs.
Materialthings-Some time ago a magazine article gave a dazzling accountof a
scuba diver who had recently discoveredthe treasures of a sunken Spanish
galleonin just twenty feet of water off the balmy coastofCosta Rica. 11
million dollars worth of gold was waiting to be claimed. Dayafter day the
scuba diver secretlybrought up perfectly preservedgold pieces of-eight. Let
me add to that story and say that even though we think such an occurrence
would answerall of our problems for life, that riches often brings poverty
instead. Just 10 years after this man discoveredthe Spanish galleon, he was
brought to misery, disillusionment, broken relationships, and bitterness.
Riches did not prove to be the answer.
Sexual lust-I heard of Church that alloweda family to spend a few days in one
of their basement rooms. Later on that month when they got their phone bill,
someone in the family had used the phone to call a sex number. The bill was
over $1000.00.
B-We See Her Hurting: 11B
and was bowedtogether,
She was bent double, she was never able to look up and see the sky, but always
had to look down into the dirt.
Can you imagine how embracing that must have been to her? Yet sin is like
that, it will embarrass you, it will hurt you.
I was preaching at the jail one night when one of the young men took me aside
to talk. He said he was embarrassedthat I had seenhim in jail. He further
statedthat he was miserable. I told him I was sorry, but he was feeling the

pain, the hurt of sin. But if he would come to Jesus, he would forgive him and
give him peace. Thank the Lord he did.
C-We See Her Helplessness:11C
and could in no wise lift up herself.
She had probably tried many time to lift herselfup but she would always fail.
Many are like her today, they try to lift themselves out of sin with their own
power. The need to know that only Jesus canlift them and make them right.
I have heard testimonies from persons representing the teen challenge
program. They got victory over drugs or booze through Christ. The rehab
hospitals could getthem off drugs or booze but gave them no powerto stay
off. Christ gave them the power to have victory.
The awesomepowerof a God given convictionto sayNO is a simple solution
to booze and drugs. -James McCullen
D-We See Her Hope:10
And he was teaching in one of the synagoguesonthe sabbath.
Notice where she was at? At the Synagogue, atGod’s house. She was there
hoping to find hope.
This lady really had a desire to go to God’s House. Think of what it took her
to get dress and walk to Church.
I amazed at the excuses Ihave got over the years about not coming to Church.
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I not sure I be at Church Sunday, I think I might be sick,
I have to stay with my sick boy, yet I saw both eating out Sunday.

I can’t come until I lose weight.
I can’t come, I getnervous around crowds, yet I saw him at a ball game.
An old question: “Can I be a Christian without joining the church or
attending worship?”
Answer: “Yes, it is possible. But it is something like being:
l A student who will not go to school;
l A soldier who will not join the army;
l A citizen who does not pay taxes or vote;
l A salesmanwith no customers;
l An explorer with no base camp;
l A seamanin a ship without a crew;
l A businessmanon a desertedisland;
l An author without readers;
l A football player without a team;
l A politician who is a hermit;
l A scientistwho does not share his findings;
l A bee without a hive.”
II-NOTICE THE CHRIST THAT IS MENTIONED:12
A-Notice That Christ Saw Her: 12A
And when Jesus saw her
Out of the crowd, Jesus saw her, not the building, or the choir but her. He saw
her pain, he saw her problem.
Jim Bishopwrites this interesting story: “You don’t hear much about Robert
De Vincenzo, the tough Argentine golfer, and he may not be the world’s

greatest, but he is all man all the way. Notlong ago, he surprised everybody
by winning a tournament, and they gave him his check on the eighteenth
green. He flashed a smile for the flash bulbs and walkedalone to the
clubhouse.
“In back, where his car was parked, a sad-eyedyoung lady walkedup to him.
‘It’s a goodday for you,’ she said, ‘but I have a baby with an incurable
disease. It’s of the blood, and the doctors say she will die.’ De Vincenzo
paused. In slow English, he said, ‘May I help your little girl?’ The woman’s
face froze. He took out a pen, endorsedhis winning check, and pressedit into
her hand. ‘Make some gooddays for the baby,’ he said. He acceptedallthe
congratulatoryhandshakes soberlyand saidnothing.
“A week later, he was having lunch in a country club when a PGA official
approached. ‘Some of the boys in the parking lot told me you met a young
woman after you wonthe tournament,’ he said. De Vincenzo nodded. ‘Well,’
said the official, ‘I have news for you. She’s a phony. She has no sick baby.
She’s not even married. She fleecedyou, my friend.’ The golferlookedup.
‘You mean that there is no baby who is dying without hope?’ he said. The
PGA official said, ‘Right.’ De Vincenzo grinned. ‘That’s the best news I’ve
heard all week,’he said.”
B-Notice ThatChrist Spoke To Her:12B
and said unto her
This woman felt like no one careth for her, she probably hated to walk
Church because nobody wantedher fellowship.
But Jesus spoke to her with tender words. Words of care and concernabout
her problem.
You may be here today, and feellike that no one cares for you; you think that
you don’t count. But I gotnews for you, you count for Jesus, He loves you.
BecauseJesus showedlove and compassion, we who are in His family should
do the same to the world around about us.

It is said that when Mrs. Booth, who even more than her husband, was the life
of the SalvationArmy, was a little girl, running along the road with hoop and
stick, she saw a prisoner draggedawayby a constable to the lockup. A mob
was hooting at the unfortunate culprit, and his utter loneliness appealedat
once to her heart. It seemedto her that he had not a friend in the world.
Quick as thought she sprang to his side and marched down the street with
him, determined that he should know that there was one soul that felt for him
whether he suffered for his own fault or that of another.
If you were busy being kind,
Before you knew it, you would find
You’d soonforget to think ’twas true
That someone was unkind to you.
III-NOTICE THE CURE THAT IS MENTIONED:12
A-Notice Rapidness Of The Cure:13A
And he laid his hands on her: and immediately she was made straight, and
glorified God.
When Jesus touched her, she was made wellright there on the spot. He didn’t’
tell her to go home and take pill for 30 days, but He made her straight.
After looking in the dust for 18 years, she looks and the first thing she sees is
the face of Jesus. Thenshe sees the people and the world around her.
I am gladthat Jesus canmake a sinful life straight also. Jesus knows just
where to touch you, He knows how to meet your need.

Gypsy Smith tells of pushing through in the Scotlandstreets and feeling a tug
at his sleeves.At first he thought someone was trying to get ahead. The tug
came more persistently and he saw a little girl in rags, holding something
wrapped in dirty paper.
“What is it, my dear?” “I want you to have my candy.”
“Why?” “Oh sir, because we have a new daddy at home. He was never sober,
but lastSaturday, he was soberbecause he satin your meeting, and now he is
so wonderful at home.” Gypsy Smith took her and the candy and hugged her,
with tears down his eyes.
The little girls was so grateful for “a new daddy” that she was willing to give
up candy which was precious to a child.
B-Notice The RejectionOf The Cure:14-15
And the ruler of the synagogue answeredwith indignation, because that Jesus
had healedon the sabbath day, and said unto the people, There are six days in
which men ought to work:in them therefore come and be healed, and not on
the sabbath day. [15] The Lord then answeredhim, and said, Thou hypocrite,
doth not eachone of you on the sabbath loose his ox or his ass from the stall,
and lead him away to watering?
The poor woman who had been set free was praising the Lord, and all her
friends were rejoicing and shouting, “Hallelujah, Praise the Lord!” But the
leaderof the synagogue couldn’t stand it. In the midst of the rejoicing, he
jumped to his feetand ordered everyone to be quiet and stop rejoicing. There
wasn’t going to be any healing in HIS synagogue onthe Sabbath.
Jesus pulled back curtain of their life and it showedthey were hypocrites, they
were more in the needs of their oxen that the needs of people.
Gatlinburg is a tourist city buried deep in the GreatSmoky Mountains of
Tennessee. The mostphotographed sight in Gatlinburg is the sculptured head
of Christ in the Christus Gardens. This breathtaking marble figure of Christ
is sculptured in such a way that the eyes appear to “look” in every direction.
Regardlessofwhere you stand, the eyes are upon you.—Carl C. Williams

C-Notice The Rejoicing Of The Cure:13,17
And when he had said these things, all his adversaries were ashamed:and all
the people rejoicedfor all the glorious things that were done by him.
I believe if you had been bowed down for 18 years and Jesus made you
straight, you too would have rejoicedas this woman did and her friends with
her.
A conference ata Presbyterianchurch in Omaha. People were given helium-
filled balloons and told to release them at some point in the service when they
felt like expressing the joy in their hearts. Since they were Presbyterians, they
weren’t free to say“Hallelujah, Praise the Lord.” All through the service
balloons ascended, but when it was over 1/3 of the balloons were unreleased.
Let your balloongo. -Bruce Larson
Conclusion-Jesus wants to do the same for you that He did for this woman.
Here’s His word for you: “Straightenup.” If your marriage is a mess and you
feel bent over from
the burden, let Jesus touch you, then straighten up and praise Him. If
addicted to something, Satanhas you bound, let Jesus touch you, then,
straighten up and Praise Him. My friend, you can’t be touched by Jesus and
stay the same. Let Him touch you and deliver you today.
BOB DEFFINBAUGH
The Meaning of the Miracles (Mark 4:35-41)

Introduction
When I was a student at Dallas TheologicalSeminary, Dr. Henry M. Morris,
co-authorof The Genesis Flood, spoke to the student body. In an effort to
distinguish betweenClass A and Class B miracles, Dr. Morris told the true
story of a young pilot named Tom (now with MissionaryAviation Fellowship)
who was flying at 30,000 feetwhenhis plane exploded. All in the plane were
killed except Tom. As Tom was plummeting to the earth, he pulled the rip
cord, but his chute failed to open. At the last minute, the chute did open but it
was in shreds, hardly breaking the speedof his fall.
Meanwhile, a Christian woman was standing in her drive watching this
horrifying scene. Knowing he was in desperate trouble, the womanprayed for
his safe descent. Tom, needless to say, was praying, too. Tom landed virtually
at the feetof the woman. Looking up, they saw that the ropes of his parachute
had caughtin two trees, breaking his fall and lowering him gently to the
ground.
The most interesting point about this true story is that Dr. Morris used it as
an illustration of what he calledClass B miracles. After recounting the story,
Dr. Morris said to the assembledfaculty and student body, “Now men, don’t
be overly impressedby the Class B miracles.”
Since we understood Dr. Morris’ conservative theologicalposition, we were
not upset, but amazed at his dry sense of humor. But the sad truth is that
many theologians throughout the history of the church have not takenany of
the miracles of our Lord seriously. The Jews of our Lord’s day did not
challenge the actualevents, but rather the power by which these miracles
were performed (cf. Mark 3:22ff.) The heathen Greeks did not challenge the
miraculous event either, but only its interpretation.93 Others, such as
Spinoza, held the pantheistic view that miracles were contrary to the nature of
God.94 Miracles were consideredimpossible by Spinoza because ofhis
presuppositions. Skeptics, like Hume, held that miracles are simply incredible,
because they contradictman’s normal experience.95 Since Hume doubted
that nothing could be known with absolute certainty, those phenomenon

which took place outside of the normal course of nature could never be
acceptedas true. Schleiermacherand others explained the miraculous in
terms of the unknown and misunderstood. Our Lord’s miracles were ‘relative
miracles,’as a savage might considertelevision, which he does not
understand.96 The Rationalistic Schoolwould have men believe that Christ
never claimed to perform any miracles. Only those who sought the
spectacularfound something miraculous in the records.97Christdid not
change the water to wine at Cana, but merely provided a new supply of wine.
He did not walk on the water, but on the nearby shore. Others, Like Woolston
have found the Gospelmiracles to have no factual or historical validity, but
are merely ‘tales’ which contain a much deeper spiritual truth.98
Such are the views of the skeptics and critics of God’s Word. But for the
sincere student of Scripture, there is no satisfactionin these theories. The
miracles are an integral part of our Lord’s ministry. They not only
authenticate His message;they are a vital part of it.99
We have been studying highlights in the Life and Ministry of our Lord Jesus
Christ. We have already dealt with the period of preparation, and are now
considering the presentationof Jesus as the Messiah, the Savior of the world.
The miracles of our Lord are an essentialpart of that presentation, for, in
part, they authenticate His claim as Messiah.
The Terms Employed
The miraculous works ofour Lord Jesus were communicatedby the use of
three primary terms, eachof which accentuatedone particular facetof the
supernatural activity of Christ. These three terms are found togetherin
severalpassages. “MenofIsrael, listen to these words:Jesus the Nazarene, a
man attestedto you by God with miracles and wonders and signs which God
performed through Him in your midst, just as you yourselves know” (Acts
2:22, cf. also 2 Corinthians 12:12; 2 Thessalonians 2:9).
The term ‘miracle’ (dunamis), emphasizes the mighty work that has been
done, and, in particular, the power by which it was accomplished. The event is
describedin terms of the powerof God in action.

If ‘miracle’ emphasizes the cause ofthe miraculous event, ‘wonder’ (teras),
underscores its effect on those who are witnesses. Onmany occasions, the
crowds (even the disciples) were amazed and astonishedby the works of our
Lord (e.g. Mark 2:12; 4:41; 6:51, etc.). Origen pointed out long ago that this
term ‘wonder’ is never employed alone in the New Testament, but always in
conjunction with some other term which suggestssomething far greaterthan
a mere spectacle.100
The most pregnant term used with reference to the miracles of our Lord is
‘sign’ (semeion), which focuses upon the deeper meaning of the miracle.101 A
sign is a miracle which conveys a truth about our Lord Jesus. A miracle is
usually a sign, but a sign need not always be a miracle (cf. Luke 2:12).
The miracles of our Lord are at one and the same time a visible manifestation
of divine power(miracle) an awe-inspiring spectacle (wonder), and an
instructive revelationabout God (sign).102
Classificationofthe Miracles
Perhaps the most common classificationofthe miracles of our Lord is into
three categories:(1) those which pertain to nature; (2) those which pertain to
man; and, (3) those which pertain to the spirit world.103
I find it helpful to distinguish betweenwhat canbe called‘Class A’ and ‘Class
B’ miracles. ‘Class A’ miracles overrule or transcend the laws of nature. Such
would be the case ofour Lord’s walking on the water(Mark 6:45-52). Here
the law of gravity was overruled. ‘Class B’ miracles do not overtly violate
natural laws. Forexample, the stilling of the storm did not appear to violate
any natural law. Storms on this lake, we are told, stopped as quickly as they
commenced. The factthat it stopped at the time of our Lord’s rebuke is
evidence of His sovereigntyover nature. ‘Class B’ miracles would be viewed
by unbelievers as mere coincidence. ‘ClassA’ miracles, such as the raising of
Lazarus were an outright affront to natural laws and processes (thus the
statement, ‘he stinks’in John 11:39, stressing the normal course of nature).
Both categories, ‘ClassA’ and ‘Class B,’are miracles, but ‘Class A’ miracles
are more undeniably so to the skeptic.

Characteristicsofthe Miracles ofOur Lord
Miraculous deeds were not unknown to the age in which our Lord revealed
Himself to men. But the miracles which He accomplishedwere far different
than those claimed by other religions. Fora few moments, we shall attempt to
characterize the miracles of our Lord:104
(1) They were truly historical. In the Gospelaccounts,the writers have not
presentedthe miracles of our Lord as anything other than actualevents. They
are not true myths, mythical stories with ‘spiritual lessons,’but real events
conveying spiritual truths. The Miracles ofother religions are far more
mythical in nature. Though perhaps not preciselystated, we can sense a kind
of ‘once upon a time’ mood. Notso in the Gospels.
(2) They were reasonable.The miracles of the Apocryphal Gospels are
fantastic and questionable.105Theyare completelyout of character, with
Jesus arbitrarily and capriciouslyusing His supernatural powers. In contrast,
the Gospels show a highly ethical use of His power, in a waytotally consistent
with His person.
(3) They were useful. Almost every miracle of our Lord was designedto meet
a physical need. Our Lord refused to employ His powers to satisfy His own
appetites, or to ensure His protection. He turned down every invitation to do
the miraculous to satisfyidle curiosity (cf. Luke 23:8).
(4) They were accomplishedopenly. The miracles were performed in the most
public situations, not oft in a dark corner. While so many alleged‘miracles’of
today defy documentation, those of our Lord were mainly public.
(5) They were accomplishedsimply. Others who claimed to be ‘miracle
workers’always operatedwith a greatdeal of ritual and ceremony. A
‘miracle’ was an extravaganza, a carrying-on with pomp and circumstance.
Our Lord most often merely spoke a word, and at times performed His
miraculous deeds at a distance (cf. Matthew 8:5-13).
(6) They were accomplishedinstantly. With very few exceptions, the miracles
of Jesus were completedinstantly and completely.

(7) They were accomplishedin a variety of circumstances. While some could
do their deeds only under the most controlledenvironment, Jesus did His
works under a greatvariety of circumstances. His powers were demonstrated
over nature, over sicknessand disease, andover the forces ofSatan. The
sicknessesHe healed were of amazing variety.106
(8) They were accomplishedon the basis of faith. The miracles of the Gospels
were accomplishedon the basis of faith, either that of our Lord (cf. John
11:41-43), orof the one cured (cf. Mark 5:34), or of others who are concerned
(cf. Matthew 8:10, Mark 2:5). Where there was little faith, little was
accomplished(cf. Mark 6:5,6).
(9) They were gratuitous. While in the cults, a fee of payments was expected,
the miracles of our Lord were free of charge. No fee was expectedor accepted.
Our Lord’s ministry, from start to finish, was one of grace.
(10) They were free from retaliation. With the possible exceptionof the
cursing of the fig tree (Mark 11:12-14)none of the miracles of Jesus were ofa
punitive or negative variety. This is in contrast, not only to the desires of his
own disciples (Luke 9:52-56), but also the practices of other ‘healers’of His
day, and even of what often occurredin the Old Testament.107
(11) They were eschatological. The miracles ofJesus were evidence of the
dawn of a new age. With the presentation of Jesus as Messiah, a new age had
begun. He had come to restore man from his fallen state, and creationfrom
the chaos resulting from sin. He had come to restore and to save. Manhad
been placed an the earth to rule over it. When the last Adam (Jesus Christ)
came nature immediately recognizedits master. When our Lord confronted
sicknessand disease He masteredit. He came to save, and thus the word often
used for healing was ‘to save.’108
The Purpose of the Miracles
Severalpurposes emerge from the Scriptures for the exercise ofmiracles by
our Lord.
(1) They attractedmen. Though not the primary thrust of our Lord’s
miraculous ministry, one outcome was that His miracles attractedmen and

women who were anxious to hear His message.To many, His deeds were at
leastthose of a prophet (cf. John 3:2; 4:19). Here was a man with a message
from God.
Our Lord made many attempts to avoid the spectacular andto arouse
misdirected Messianic hopes (Matthew 8:4; 12:16; 16:20, etc.). But we must
also recallthat it was the miraculous healing ministry of Jesus which drew the
multitudes to the place where the Sermon on the Mount was delivered
(Matthew 4:24-25).
(2) They accreditedJesus.It was expectedthat when Messiahcame He would
be accreditedby miracles. When our Lord presented Himself at the
synagogue in Nazareth, He quoted a passagefrom Isaiahchapter 61:
“And the book of the prophet Isaiahwas handed to Him. And He opened the
book, and found the place where it was written, ‘The Spirit of the Lord is
upon Me, because He anointed Me to preachthe gospelto the poor. He has
sent Me to proclaim release to the captives, and recoveryof sight to the blind,
to set free those who are downtrodden, to proclaim the favorable year of the
Lord” (Luke 4:17-19).
The people expected Messiahto present Himself by signs (John 7:31). Our
Lord’s powerover demons demonstrates the coming of the Kingdom: “But if
I castout demons by the finger of God, then the Kingdom of Godhas come
upon you” (Luke 11:20). By reasonof His work alone, men should receive
Him as Messiah(John 10:37-38).
(3) They revealGod. As we have previously noted, the miracles of Jesus were
not merely deeds to authenticate the messageofMessiah, but a vital part of
that message. The miracles not only revealedthe powerof God, but His
person. In the miracles of Jesus we see the sympathy and compassionof God.
Jesus was deeply moved by human suffering and need (cf. John 11:35). These
needs prompted Him to action. Again, the miracles revealJesus to be the
Redeemerand Restorerof a fallen universe. He came to save.
The Stilling of the Storm
(Mark 4:35-41)

Jesus had spent the entire day teaching the multitudes (verse 35), entering into
a new phase of teaching by the use of parables. No doubt, He was completely
exhausted, as any preachercould testify. Our Lord had been sitting in the
little boat, and apparently without even getting out of the boat, they pushed
awayfrom shore and set out for the other side of the lake, leaving the
multitudes behind. Following along were other little ships (verse 36).
Within moments, our Lord was in a deep sleepin the stern of the ship, resting
an a cushion. (This is the only reference in the Gospels to our Lord sleeping.)
Some have piously referred to this sleepas the slumber of faith. If I could be
less spiritual, I would simply call it the slumber of fatigue. Once againthe
humanity of our Lord Jesus is evidenced.
The Sea of Galilee was surrounded by hills, through which the winds violently
funneled, creating violent storms which ceasedas quickly as began. Such a
storm arose as they were in the middle of the lake. The waves were lashing at
the ship, filling it fasterthan the men could bail it out. Even these seasoned
sailors were terrified. Higher and higher the waterrose within the ship as well
as without. How incongruous it must have seemedto the disciples for Jesus to
be resting peacefully while they were floundering helplessly.
When they could stand it no longer, they abruptly and rudely wakenedthe
Masterwith words of rebuke, “Teacher, do you not care that we are
perishing?” (Mark 4:38). Although the synoptic writers describe the event
independently, Mark (as reported by Peter)chose to report their rudeness by
the factthat He was not calledMaster, or Lord, but only Teacher.
Many Bible students seemto think that the underlying problem was the lack
of the disciples faith in God’s protectionsince Messiahwas in their midst. The
ship, they tell us, could not have sunk.109 It is my personalopinion that the
disciples believed that Jesus was fully able to save them. That is why they
calledon Him for help. The realproblem of the disciples is preciselythat of
Christians today; they did not rebuke Jesus for His inability, but rather for
His indifference. “Teacher, do You not care that we are perishing?” What
irked these men was not that Jesus was helpless in the face of the storm but
heedless ofit. They were sinking and He was sleeping!Don’t You care?

When Jesus was awakened, He rebuked the winds and the waves. The forces
of nature recognizedtheir Lord even if the disciples did not. There was an
immediate calm. But not only did the wind and the waves need a word of
rebuke, so did the faithless disciples. “Why are you so timid? How is it that
you have no faith?” (Mark 4:40). You see, the ‘lack of faith’ for which Jesus
rebuked His disciples was not a lack of faith in His ability to save, but a lack
of faith in His attentiveness to our needs. Their ‘God’ was able to save, but
insensitive to their need.
The words of our Lord, and even more, the obedience of the wind and the
waves overcame the disciples with wonder and awe. “Who, then, is this, that
even the wind and the sea obey Him?” (Mark 4:41).
The question of the disciples is probably rhetorical, and the answeris left for
us to supply. That answeris not difficult to arrive at. The Jews believedthat
only God had powerover the winds and the seas. “O Lord God of Hosts, who
is like Thee, O mighty Lord? Thy faithfulness also surrounds Thee. Thou dost
rule the swelling of the sea;When its waves rise, Thou dost still them” (Psalm
89:8,9).
The disciples believed that Jesus was the Messiahof Israel, but because their
conceptof Messiahwas largelyshapedby that of their contemporaries, they
had much to learn. Their understanding of this One would continue to
increase, evenuntil the time of His ascension. But now they are forced to the
conclusionthat He was far more than they anticipated. He had authority even
over the forces of nature.
Application
The unbelief of the disciples is just as evident in we who are Christians today
as it was in that little ship, tossedby the sea. It is not so much that we doubt
God’s ability to save as it is God’s awarenessofour needs. We falsely suppose
that because ourLord is with us the storms of life will pass us by. And when
the trials of life sweepfull force over us and it seems that we are losing
ground, here our faith is tested. We impugn the characterof God by
challenging His failure to act in our defense. We wonder at why God seems to
be ‘asleepat the wheel’while we are only too aware of our impending peril.

We do not doubt God’s power to act in our behalf; we wonder at His refusal
to act. Can God really care for us and let us sailheadlong into disaster? It is
God’s timing that we question. Our Lord’s sleepwas that of human fatigue,
but God was not asleep, as Elijah accusedBaal(1 Kings 18:27). God delays
His deliverance of men to the point of despair so that His salvation will be
acknowledgedas totally divine. It was only when the disciples were snatched
from the jaws of death that they sensedtheir inability and His omnipotence.
We must trust God’s ability as well as His timing if we are to be people of
faith.
The miracles of our Lord force us to come to a decisionconcerning Jesus
Christ. He was no mere man. His claims were either that of God or of a
lunatic or a liar. The Personthe Gospelwriters presentto us is no mere man,
and His mighty works (miracles)must be takenas seriouslyas He.
“But there are no such miracles today,” you respond. No, as such there are
not. But it was not the miracles alone which brought men to faith. It was belief
in what our Lord said, in the final analysis. You must respond by faith or
rejectionto the works of our Lord as documented by the Gospelwriters. But
more than this you must place your faith in the Personof Jesus ChristWho
came to bear the penalty for your sins and to provide the righteousness which
God requires for salvation. Ultimately, it is the condition of your heart that
determines your response to Jesus Christ and not the spectacularworks which
He performed.
“But he said, ‘No, Father Abraham, but if someone goesto them from the
dead, they will repent!’ But he said to him, ‘If they do not listen to Mosesand
the Prophets, neither will they be persuaded if someone rises from the dead’”
(Luke 16:30-31).
93 “Having recounted various miracles wrought, as he affirms, by
Appolonius, he proceeds thus: ‘Yet do we not accounthim who has done such
things for a god, only for a man beloved of the gods: while the Christians, on
the contrary, on the ground of a few insignificant wonder works, proclaim

their Jesus for a God.’” R. C. Trench, Notes on the Miracles of Our Lord
(Grand Rapids: Baker, 1949), p. 39.
94 Cf. R. C. Trench, Miracles, pp. 40-42.
95 Ibid., pp. 42-44.
96 Ibid., pp. 44-46.
97 Ibid., pp. 46-48.
98 “...Woolstonundertook, by the engines of allegoricalinterpretation, to
dislodge them from these also, and with this view published his notorious
Letters on the Miracles. It is his manner in these to take certainmiracles
which Christ did, or which were wrought in relation to Him, two or three in a
letter; he then seeksto show that, understood in their literal sense, they are
stuffed so full with extravagances,contradictions, absurdities, that no
reasonable man cansuppose Christ actually to have wrought them; while as
little could the Evangelists, as honestmen, men who had the credit of their
Lord at heart, have intended to recordthem as actually wrought, or desired
us to receive them as other than allegories, spiritual truths clothed in the garb
of historic events. The enormous difference betweenhimself and those early
Church writers, to whom he appeals, and whose views he professesto be only
re-asserting, is this: they said, This history, being real, has also a deeperideal
sense;he upon the contrary, Since it is impossible that this history canbe real,
therefore it must have a spiritual significance. Theybuild upon the
establishment of the historic sense, he upon its ruins.” Ibid., p. 49.
99 “There is an indissoluble connexionof proclamation, miracle, and faith.
The Gospelmiracle cannot be isolatedfrom this service. None of the miracles
takes place in a vacuum. None of them takes place, oris recounted, or claims
significance, in and for itself. Their significance is only as actualizations ofHis
Word, as calls to repentance and faith.” Everett F. Harrison, A Short Life of
Christ (Grand Rapids: Eerdmans, 1968), p. 109.
“Wescottwrote, ‘They (miracles)are essentiallya part of the revelation, and
not merely a part of it.’ Warfield expressedhimself similarly. ‘Miracles are

not merely credentials of revelation, but vehicles of revelation as well.’” Ibid.,
p. 116.
100 “Origen… long ago calledattention to the fact that the name repara is
never in the N.T. applied to these words of wonder, except in associationwith
some other name. ... The observationwas wellworth the making; for the fact
which we are thus bidden to note is indeed eminently characteristic ofthe
miracles of the N.T.;namely, that a title, by which more than any other these
might seemto hold on to the prodigies and portents of the heathen world, and
to have something akin to them, should thus never be permitted to appear,
exceptin the company of some other necessarilysuggesting higherthoughts
about them.” Richard Chenevix Trench, Synonyms of the New Testament
(Marshallton, Delaware:The NationalFoundation for Christian Education,
n.d.), p. 320.
101 “In this word (‘sign’) the ethicalpurpose of the miracle comes out the
most prominently, as in “wonder” the least. Theyare signs and pledges of
something more than and beyond themselves (Isai. vii. 11;xxxviii. 7);
valuable, not so much for what they are, as for what they indicate of the grace
and powerof the doer, or of the connectionin which he stands with a higher
world. Oftentimes they are thus seals of powersetto the person who
accomplishes them (“the Lord confirming the word with signs following,”
Mark xvi. 20;Acts xiv. 3; Heb. ii. 4); legitimating acts, by which he claims to
be acceptedas a messengerfrom God. “What sign shewestthou?” (Johnii. 18)
was the question which the Jews asked, whenthey wantedthe Lord to justify
the things which He was doing, by showing that He had especialauthority to
do them. St. Paul speaks ofhimself as having “the signs of an apostle” (2 Cor.
xii. 12), in other words, the tokens which designate him as such. Thus, too, in
the Old Testament, when God sends Moses to deliver Israel He furnishes him
with two signs. He warns him that Pharaohwill require him to legitimate his
mission, to produce his credentials that he is indeed God’s ambassador;and
equips him with the powers which shall justify him as such, which, in other
words, shall be his signs (Exod. vii. 9,10). He “gave a sign to the prophet,
whom He sent to protest againstthe will-worship of Jeroboam(1 Kin. xiii. 3).”
Miracles, pp. 4-5.

102 Cf. Calvin on 2 Cor. xii. 12: “Theyare calledsigns because they are no
idle spectacles,but are designedto teach. Prodigies (wonders), becauseby
their unwontedness they should rouse and strike. Powers orvirtues (miracles),
because they are greaterindications of divine powerthan the things which are
seenin the ordinary course of nature.” Trench, Miracles, p. 6.
103 Cf. Harrison, A Short Life of Christ, pp. 112-113 forvarious
classifications, including the one cited above.
104 Mostof these characteristicsfollow the suggestionsofHarrison, A Short
Life of Christ, pp. 113-115.
105 It may be well to cite a few examples in proof, howeverunpleasantly some
of them may jar on the Christian ear. Thus some children refuse to play with
Him, hiding themselves from Him; He pursues and turns them into kids.
Another child by accidentruns againstHim, and throws Him down;
whereupon He, being exasperated, exclaims, ‘As thou hastmade Me to fall, so
shalt thou fall and not rise’; at the same hour the child fell down and expired.
Such is the image which the authors of these books give us of the holy child
Jesus. Eventhe miracles which are not of this revolting characterare childish
tricks, like the tricks of a conjurer, never solemn acts of powerand love. He
and some other children make birds and animals of clay; while eachis
boasting the superiority of his work, Jesus says, “Iwill cause those which I
have made to go,”—whichthey do, the animals leaping and the birds flying,
and at his bidding returning, and eating and drinking from his hand. While
yet an infant at his mother’s breast, He bids a palm tree to stop that she may
pluck the dates;it obeys, and only returns to its position at his command. The
miracles which He does, so those that are done in his honour, are idle or
monstrous; the ox and the ass worshipping Him, a new-born infant in the crib,
may serve for an example. Trench, Miracles, pp. 28-29.
106 “Jesus cureda wide variety of complaints. Making due allowancefor the
imprecise medical terminology of the Gospels, we may distinguish various
forms of paralysis, congenitaldefects like blindness, deafness anddumbness,
diseaseslike leprosy, dropsy and fever, hemorrhage, curvature of the spine,
and a severedear. If even half of these are correctlydiagnosed, the Gospel

accountof Jesus healing ‘all kinds of diseases’seems no exaggeration.” R. T.
France, I Came to Setthe Earth on Fire (Downers Grove:InterVarsity, 1976),
p. 67.
107 “Those ofthe Old wearoftentimes a far severeraspectthan those of the
New. They are miracles, indeed, of God’s grace, but yet also miracles of the
Law, of that Law which workethwrath, which will teach, at all costs, the
lessonof the awful holiness of God. Miracles of the Law, they preserve a
characterthat accords with the Law; being oftentimes fearful outbreaks of
God’s anger againstthe unrighteousness of men; such for instance are the
signs and wonders in Egypt, many of those in the desert(Num. xvi. 31; Lev. x.
2), and some which the later prophets wrought (2 Kin. i. 10-12;ii. 23-25);
leprosies are inflicted (Num. xii. 10;2 Chr. xxvi. 19), not removed; a sound
hand is withered and dried up (1 Kin. xiii. 4), not a withered hand restored.
Not but that these works also are for the most part what our Lord’s are
altogetherand with no single exception, namely, works ofevident grace and
mercy. I affirm this of all our Lord’s miracles;for that single one, which
seems an exception, the cursing of the barren fig-tree, has no right really to be
consideredsuch. He needed to declare, not in word only but in act, what
would be the consequencesofan obstinate unfruitfulness and resistance to his
grace, and thus to make manifest the severerside of his ministry. He chose for
the showing out of this, not one among all the sinners who were about Him,
but displayed his powerupon a tree, which, itself incapable of feeling, might
yet effectuallyserve as a sign and warning to men. He will allow no single
exceptionto the rule of grace and love. When He blesses,it is men; but when
He smites, it is an unfeeling tree.” Trench, Miracles, pp. 25-26.
108 “The word commonly employed of our Lord’s gracious acts is heal, but
now and againthe word is save (to make sound or whole), pointing to a
connectionbetweenthe restorationof afflicted bodies and the saving of the
soul. The Lord came to redeem the whole man. Not infrequently the healing of
the body was closelylinked to a pronouncement of forgiveness ofsins, as in
the case ofthe paralytic who was brought by his four friends (Mk. 2:1-12).
The Saviorbore men’s sickneases andinfirmities in the days of public
ministry, and their sins he bore at its close.” Harrison, A Short Life of Christ,
p. 117.

109 Geldenhuys, for example, states, “Justas it was impossible for that ship,
with the Redeemerofthe world on board, to founder, no matter how many
storms broke over it, so it is equally impossible for the church of Christ, the
body of which He Himself is the Head and Preserver, everto be destroyed,
notwithstanding all the forces of hell that continually assailit.” Norval
Geldenhuys, Commentary on the Gospelof Luke (Grand Rapids: Eerdmans,
1951), pp. 252-253.
"Jesus, The Miracle Worker"
John 2:1-11
by Dr. Hoyt Wilson
Pastor, FirstBaptist Church
Lexington, TN
Men do not customarily like to attend weddings. From my vantage point in
conducting weddings, I often see in the congregationwomencoupledwith
other women and only here and there men or boys who have been coercedto
attend. Maybe it was different with men in the first century when there was
feasting instead of finger foods and wine instead of pink or purple ginger ale
punch which is neither hot nor cold. In any case,Jesus attendeda wedding at
Cana of Galilee because "...He was called, andHis disciples, to the marriage."
1 Had the author of the Gospelof John been a woman insteadof a man, we
would have been informed of every detail of the wedding including the attire
of the bride, mother of the bride, and the bride's maids - enough, I am sure, to
fill two or three columns of the societysectionof the "Cana Sun." John's
interest, however, was not in the wedding but in what happened at the
wedding when Jesus'mother saidto Him: "Theyhave no wine." 2 Thus, John

records for us what Jesus did, what was said about what He did, what it
meant, and why he included the event in his gospel.
I. WHAT JESUS DID. The problem of the wedding hostwas dumped on
Jesus. His response:"Woman, what have I to do with thee?" 3 is
understandable. Do you like for other people's problems to be dropped on
you? Jesus'reply sounds curt in English, but shows no disrespectin the
Greek. Whatever Mary meant by presenting the wedding host's problem to
Jesus, He faced it as one of the mountain peaks ofhis ministry. Here was more
than a man-sized challenge. It was a God-sizedchallenge because the
embarrassmentof the host and the newly marrieds could not be solvedby a
quick camel hop to the nearestKroger. They must have felt as my kitchen
coordinatordid when more people than had bought tickets showedup at a
Thanksgiving banquet. There was embarrassment, worry, and franticness as
he went on a fruitless searchfrom restaurant to restaurant trying to buy large
quantities of already prepared food. It is hard to waterdown turkey and
dressing and some people never goteven a little.
The keyto understanding Jesus'reluctance to do something right now is His
statement: "... Mine hour is not yet come." 4 Ken Grice wrote:"Jesus
hesitates becauseHe knew that if He meets this need by supernatural means
life will never be the same. Never againcould He turn back the clock." 5
Philip Yancey adds: "A clock would start ticking that would not stop until
Calvary." 6 Jesus had to think this through.
There is no reasonfor me to speculate onwhat Mary meant when she
responded to Jesus'hesitationby saying to the servants:"WhateverHe says
to you, do it." 7 I can tell you, though, that it was goodadvice then and it is
goodadvice now. In those few minutes of awkwardnessJesus made a decision.
Spurgeonsaid: "WhenChrist is about to bestow a blessing, He gives a
command. To a blind man: 'Go to the poolof Siloamand wash...', to Lazarus:
'Come forth.'" 8 Jesus commandedthe servants to fill the six waterpots that
were there. It may be significant that there were six water pots. Six is the
number of man. While the pots may not have been empty, they were not full
which is suggestive ofthe futile lives of men without the touch of God. Jesus'
command was for the pots to be filled and the servants filled them to the brim.

Wine was lacking, but Jesus askedforwater. The waterpots were used "...
after the manner of the purifying of the Jews...", 9 but Jesus put them to a
higher use. They were instruments aiding Him to be seennot as a godly man,
but as the God-man. There is nothing yet to staggerourimagination in this
event at Cana of Galilee, but there is a sense of wonderthat is tweakedby His
concernover filling empty waterpots.
The servants had respondedreadily to Jesus'command to fill the pots, but
now they were requestedto take of what they had recently put into the pots to
present it to the ruler of the feastbecause he had no wine. I canimagine their
refusal, but no! They obeyed. Was it blind obedience? Could they see a change
in the coloror consistencyofthe water? We are only told that they took the
liquid to the governorof the feastand he proclaimed: "... but thou hast kept
the goodwine until now." 10
II. WHAT WAS SAID ABOUT WHAT HE DID. It was not just wine, but was
proclaimed to be good wine - the best wine. It was not just goodwine, but
goodwine in abundance. There was between120 and 180 gallons of good
wine. Do you have a problem with the Bible's claim that Jesus turned water
into wine? Grice said: "Without a word from His lips, without a touch from
His hand, Jesus simply wills the waterto become wine and in the sacred
presence ofthat thought, the water prostrates itselfand obeys." 11 R. G. Lee
said: "I acceptthe fact of an omnipotent, omniscient, omnipresent God - and
that makes all miracles credible, makes it so that nothing in the Bible staggers
me."12 Godetsaid: "He now displays His glory before their eyes in a first act
of omnipotence..." 13
When the governorof the feastremarked that it was goodwine, he knew what
it was, but he did not know what it had been. He knew who brought it, but he
did not know who made it. He knew how it tasted, but he did not know what it
meant. He knew that his need had been met and the blush of his
embarrassmenthad dissolved, but he did not know that a move had been
made that would end at Calvary where a greaterneed would be met and the
scarletof his sins could be as white as snow.

III. WHAT THE FIRST MIRACLE MEANT. Something extraordinary had
occurred. John calledit a sign. The changing of water to wine is only a sign, it
is not the reality. Jesus, the Son of God, is the reality. On the old Johnny
Carsonshow Ed McMann, night after night, would introduce the host of the
show:"Here's Johnny!" This miracle says: "Here's Messiah!" John observes
that in this sign Jesus "... manifestedHis glory..." 14 He was Omnipresence in
a robe and sandals. He was Omnipotence in human skin. He was Omniscience
in a man. He was the God-man. It not only manifested His glory, but also
suggestedhis purpose in the world. Clovis Chappel said: "He is here to
transfigure and to transform." 15 When the wine, a symbol of joy, in your life
runs out - and it will - what will fill the empty vesselof your soul? Lost person,
you have drunk of the wine of a God-rejecting world and "there is no more
wine." Sin gives its best at the beginning for man to enjoy. It is only when one
has been emptied by responding to the lusts of the flesh that pleases only for
the moment that life turns from pleasure to pain, from joy to sorrow, from
freedom to slavery, from sunshine to darkness - there's no more wine. The
words of the ruler of the feastto the bridegroom surely can be applied to
Jesus:"...but thou hast kept the goodwine until now." 16
He can change the common waterof life that runs out into the abundance of
the goodwine of salvationthat is eternal. In Jesus life gets better at the last
than it is at the beginning. The best is always yet to come. We will only realize
the bestat another wedding when Jesus and His bride, the Church, sit down
at the supper of the Lamb.17
IV. WHY JOHN RECORDED THIS MIRACLE. None of the other gospels
record that Jesus turned water to wine at Cana of Galilee. It is only in John
20:31 that we learn why John reported this miracle and the other miracles
recordedin the Gospelof John. He says:"But these are written, that ye might
believe that Jesus is the Christ, the Son of God; and that believing ye might
have life through His name." It must have workedfor John said of the first
miracle: "... and His disciples believed on Him."18 It will work now. If you
believe in Jesus, you will have life through His name. Jesus is the miracle
worker. He can transfigure and transform. He can work the miracle of a new
birth for you so that you have spiritual life that is eternal.

Written by Hoyt Wilson
Pastor, FirstBaptist Church
Lexington, Tennessee
Bishop's Encyclopedia of Religion, Societyand Philosophy
Thinking Religionand Philosophy
April 23, 2015 James Bishop
58 Quotes on Jesus Christ’s Miracles by Scholars
Scholars quotedhere are from a diverse range of worldviews including
skeptics, agnostics, Christians, non-Christians and so forth.
1. Jesus AttractedLarge Crowds.
It’s a historicalfact that Jesus’ministry attractedlarge crowds of people, and
such would require an explanation. In the Gospelof Mark it is reported that
“Immediately the news about Him spreadeverywhere into all the surrounding
district of Galilee.” Jesuswas certainlytalkedabout, but if he was simply
another man walking the countryside of ancientPalestine making absurd
claims then it is unlikely that he would have attracted large crowds, orany
interest whatsoever. This is especiallythe case since Jesus’ministry was just a
mere three years. However, attract attention Jesus did.
“Huge crowds gatheredto hear him preach and to witness the reported
healings and exorcisms.”
-James Tabor(‘The Jesus Dynasty.’)

“There is little doubt the crowds consideredJesus a prophet because of His
miracles (Mark 6:14–16;Luke 7:14–17;John 6:14).”
-Mark Saucy(‘Miracles and Jesus’Proclamationof the Kingdom of God.’)
“Jesus was knownfordoing “mighty deeds,” according to Josephus, the
Jewishhistorian who wrote about Jesus near the end of the first century. The
gospels agree. Theynot only report many stories of spectaculardeeds done by
Jesus, but also that crowds flockedto him because ofhis reputation as a
healer.”
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-Marcus Borg (‘The Mighty Deeds of Jesus.’)
“It is sufficient for the historian to know that Jesus performed deeds that
many people, both friends and foes [and probably Jesus himself], considered
miracles.”
-Ben Witherington III (‘The Jesus Quest:The Third Searchfor the Jew of
Nazareth.’)
“These sourcesindicate that part of the reason that Jesus attractedlarge
numbers of followers was his miracle working.”
-Christopher Price (‘The Miracles ofJesus:A HistoricalInquiry.’)
“An ability to work cures, further, coheres with another datum from Jesus’
mission: He had a popular following, which such an ability helps to account
for.”
-Paula Fredriksen(‘Jesus ofNazareth, King of the Jews.’)

“MosthistoricalJesus scholarstoday, regardless oftheir personaltheological
orientation, do acceptthat Jesus drew crowds who believed that he performed
cures and exorcisms.”
-Craig Keener(‘The Gospels as SourcesforHistorical Information about
Jesus.’)
“Suchfacts are that Jesus was knownin both Galilee and Jerusalem;that he
was a teacher;that he carried out cures of various illnesses, particularly
demon-possession, andthat these were widely regardedas miraculous.”
-Anthony Ernest Harvey (‘ Jesus and the Constraints of History.’)
2. Attested In Early Sources.
Jesus’miracles are attestedto in the New Testamentas well as in hypothetical
sources.
“The early dating of the literary testimony to Jesus’s miracles, i.e., the
closeness ofthe dates of the written documents to the allegedmiracles of
Jesus’s life, is almost unparalleled for the period.”
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-Paul Meier (Quoted in ‘Miracles:The Credibility of the New Testament
Accounts.’)
“There are “individual miracles embedded in the pre-Marcanpassion
narrative (10:46-52).”
-Paul Meier (‘A Marginal Jew.’)
“The earliesttraditions about Jesus include accounts ofhis miracle working.
They are intertwined with the earliestsayings traditions. Additionally, the
attestations ofJesus’miracles are uniquely diverse and numerous.”

“M,” the unique material in Matthew, and “L,” the unique material in Luke,
also contain miracle accounts.”
-Christopher Price (‘The Miracles ofJesus:A HistoricalInquiry’)
“Jesus is representedas a miracle workerat every level of the New Testament
tradition. This includes not only the four Gospels, but also the hypothetical
sayings source, calledQ, which may have been written just a few years after
Jesus’death. Many eyewitnessesofChrist would still have been alive at the
time these documents were composed. These eyewitnesseswere the source of
the oraltradition regarding Jesus’life, and in light of his very public ministry,
a strong oraltradition would be present in Israel for many years after his
death.”
-Craig Blomberg (‘The credibility of Jesus’miracles.’)
“In sum, both the unique “M” and “L” materials contain independent
references to Jesus’miraculous deeds. Those materials, moreover, was
already in existence in their respective communities. Therefore, they provide
independent sources to the miracle working of Jesus.”
“Examined for its sources, therefore, the New Testamentprovides no fewer
than five independent sources attesting to Jesus’miracle working.”
“Furthermore, Q contains severalstatements attesting to the fact that Jesus
was a miracle worker… Q nevertheless provides independent attestationof
Jesus’miracle working.”
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“By contrast, the summary that Jesus performed multiple raisings (Matt 11:5/
/Luke 7:22) belongs to first-generationQ material. Further, specific and likely

independent healing accounts in Mark (Mark 5:35-43), specialLuke material
(Luke 7:11-17), and John (John 11:39-45)confirm by multiple attestationthe
tradition that Jesus was from our earliesttraditions reported to raise the
dead.”
-Craig Keener (‘Miracles:The Credibility of the New TestamentAccounts.’)
3. Multiple Attestation.
The more an event or a personof history is multiply attestedin various
independent sources the more confident historians canbe about alleged
historicalevents said to have happened. Events in Jesus’life pass this criterion
including his miracles, a criterion knownas multiple attestation.
“Although the evidence is limited concerning most particular miracles, all of
the many ancient sources thatcomment on the issue agree that Jesus and his
early followers performed miracles:Q, Mark, specialmaterial in Matthew
and Luke, John, Acts, the Epistles, Revelation, andnon-Christian testimony
from both Jewishand pagan sources.”
-Craig Keener(‘Miracles:The Credibility of the New TestamentAccounts.’)
“The miracle-working activity of Jesus–atleastexorcisms andhealings–easily
passes the criterion of multiple attestation.”
-Barry Blackburn(‘Studying the HistoricalJesus:Evaluations of the State of
Current Research.’)
“Exorcism, however, is the most prominent type of cure in the synoptic
gospels. The sheervolume of evidence makes it extremely likely that Jesus
actually had a reputation as an exorcist.”
-E.P Sanders (‘The HistoricalFigure of Jesus.’)
“Every canonicalgospelsource, Mark, Q, M, L, and John, affirms the
miracle-working activities of Jesus. Less friendly sources,suchas Josephus
and the Babylonian Talmud, also attestto Jesus as a miracle worker.”

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“Forthese miracles the historicalevidence is excellent.”
-A. M. Hunter (‘Jesus:Lord and Saviour’)
“When we apply the same criteria of authenticity to both, the biblical miracles
simply enjoy more evidential support.”
-Craig Blomberg (‘The credibility of Jesus’miracles’)
“Viewedglobally, the tradition of Jesus’miracles is more firmly supported by
the criteria of historicity than are a number of other well-knownand often
readily acceptedtraditions about his life and ministry. . . . Put dramatically
but with not too much exaggeration:if the miracle tradition from Jesus’
public ministry were to be rejectedin toto as unhistorical, so should every
other Gospeltradition about him.”
-John Meier (‘A Marginal Jew:Rethinking the Historical Jesus.’)
“[W]e note that Jesus as exorcist, healer(even to the point of raising the
dead), and miracle workeris one of the strongest, mostubiquitous, and most
variously attesteddepictions in the Gospels. All strata of this material–Mark,
John, M-traditions, L-traditions, and Q–make this claim. This sort of
independent multiple attestationsupports arguments for the antiquity of a
given tradition, implying that its source must lie prior to its later, manifold
expressions, perhaps in the mission of Jesus himself.”
“Severalimportant examples might be provided. Of the five sources often
recognizedin the Gospelaccounts, Jesus’miracles are reportedin all five,
with some specific occurrencesreportedin more than one. Jesus’crucial“Son
of Man” sayings are also attestedin all five Gospelsources.And the empty

tomb is reported in at leastthree, if not four, of these Gospelsources. This
helps to understand why these items are takenso seriouslyby contemporary
critical scholars.”
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-Gary Habermas (‘RecentPerspectives onthe Reliability of the Gospels.’)
4. The Uniqueness of the Miracles.
The uniqueness of Jesus’miracles are what appear to separate him from
other historical figures. His miracles are seemingly unparalleled when
compared to other ancient figures in their abundance, attestation, and
earliness, and this would seemto appropriately explain the mass following he
accruedover his short three year ministry.
“Hence, my conclusion:Jesus was a healerand an exorcist. Indeed, more
healing stories are told about him than about any other figure in the Jewish
tradition. In all likelihood, he was the most remarkable healerin human
history.”
“Jesus is remembered as combining teaching with miracles intimately related
to his teaching, and that combination was unique.”
“This leaves Jesus as unique in the surviving Jewishliterature of his time in
being portrayed as performing a large number of healings and exorcisms.”
-Eric Eve (‘The JewishContext of Jesus’Miracles’)
“Nowhere else are so many miracles reported of a single person as they are in
the Gospels ofJesus…. The uniqueness of the miracles of the historicalJesus

lies in the fact that healings and exorcisms which take place in the presentare
accordedan eschatologicalsignificance…Nowhere elsedo we find a
charismatic miracle workerwhose miraculous deeds are meant to be the end
of an old world and the beginning of a new one.”
-Gerd Theissen& Annette Merz (Quoted in ‘Miracles:The Credibility of the
New TestamentAccounts.’)
“Ancients recountedstories of ancient or even mythical heroes who raised the
dead, but these are normally told centuries after the allegedevent. I do not
know of ancient stories of particular persons, outside the persons under
discussion(Jesus and his first followers), raising the dead, based on
eyewitnesses andwritten within a generation. It is possible that I may have
missed some, but one canat leastaffirm with confidence that they are not very
many.”
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-Craig Keener(‘Miracles:The Credibility of the New TestamentAccounts.’)
5. Enemy Attestation.
Another important criterion for establishing historicity is enemy attestation.
This is to say that if an event is attestedby the enemies/opponents of a specific
person then it is much more likely to have actually happened. So not only do
we have Jesus’miracles attestedby his allies who closelyrecordedhis
ministry, but we also have his enemies attesting to some of his events too. And
on that note Jesus’miracles is one such facetof his ministry that is enemy
attestedlending credence to his status as a miracle worker.
“In the case ofJesus’miracles, an example of enemy attestationis provided by
the repeatedGospeltestimony that those who opposedJesus eitherwitnessed

these acts and failed to challenge them (Mark 3:1-6), or attributed them to
Satan(Mark 3:22-27), thus acknowledging these events.”
-Gary Habermas (‘RecentPerspectives onthe Reliability of the Gospels.’)
“Jesus’enemies did not suspecthim of fraud, but of healing by calling on a
demonic power.”
“It is noteworthy that Jesus’enemies are not presentedas denying that he did
extraordinary deeds;rather they attributed them to evil origins, either to the
devil (Mark 3:22-30)or in the 2d-century polemic to magic (Irenaeus, Against
Heresies, 2.32.3-5).”
-Raymond Brown(‘An Introduction to New TestamentChristology.’)
“To begin with, they are deeply embedded in every layer, source and finished
Gospelin the early Christian tradition. Jewishsources likewise attestto Jesus’
miracles. Facedwith the opportunity to deny the Christian claims that Jesus
performed such amazing feats, Josephus and the Talmud instead corroborate
them, even though they don’t believe he was heaven-sent. The rabbis often
made the charge that Jesus was a sorcererwho led Israelastray, much like
certain Jewishleaders in the Gospelaccounts (Mark 3:20-30)accusedChrist
of being empoweredby the devil.”
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-Craig Blomberg (‘The credibility of Jesus’miracles.’)
“I hold, in summary, that Jesus, as magicianand miracle worker, was a very
problematic and controversialphenomenon not only for his enemies but even
for his friends.”

-John Crossan(‘The HistoricalJesus:The Life of a MediterraneanJewish
Peasant.’)
6. Scholars Affirm that Jesus was a Miracle Healer & Exorcist.
The historicity of Jesus’miracles is goodgiven multiple, enemy, and early
attestation. This would be the conclusionof many scholars, eventhough some
of them try to explain his miracles (probably due to an anti-supernatural
bias).
“Jesus did inexplicable things that the people of his day regardedas
miracles.”
-Mark Powell(‘The Bible and Interpretation.’)
“More recentwork on the Gospels and comparisons with similar extra-
biblical material, even by critical scholars, has concludedthat the Gospel
miracles are an integral part of the ministry of the historicalJesus.”
-David Graham (‘Jesus As Miracle Worker’)
“I think it’s strongly probable that Jesus was regardedas an exorcist… I
think we canbe fairly certain that Jesus’fame came as a result of healing,
especiallyexorcism.”
“Also, acts of healing and exorcismwere seenas tangible confirmation of the
validity and compelling characterof his teaching.”
-Geza Vermes (‘The Religionof Jesus the Jew.’)
“Despite the difficulty which miracles pose for the modern mind, on historical
grounds it is virtually indisputable that Jesus was a healerand exorcist.”
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-Marcus Borg (‘Jesus, A New Vision: Spirit, Culture, and The Life of
Discipleship.’)
“I think Jesus reallydid perform paranormal healings and that they cannot
be explained simply as faith.”
“As a historian, however, I do think Jesus was a healerand an exorcist. To
illustrate my reasoning, I use two factors. The evidence that Jesus performed
healings and castout what he and his disciples calledevil spirits is widespread
throughout in earliestChristian writing. There are stories and sayings, and
both his followers and opponents acceptedthat he performed these acts… the
secondfactoris evidence that paranormal healings happen. The evidence is
ancient and modern, anecdotaland statistical. Since I am persuaded that
paranormal healings do happen, then there is no reasonto deny them to
Jesus.”
“Whateveryou think about the philosophicalpossibility of miracles of
healing, it’s clearthat Jesus was widelyreputed to have done them.”
-Bart Ehrman (‘The New Testament:A HistoricalIntroduction to the Early
Christian Writings.’)
“Since there is little doubt that the historicalJesus was anexorcistand a
healer, this historicalfactor has helped to shape the components of the
stereotypicalrole he plays in the Gospelpresentations.”
-David Aune (‘The New TestamentIn Its Literary Environment.’)
“Yes, I think that Jesus probably did perform deeds that contemporaries
viewed as miracles. Those I have leasttrouble imagining his working conform
to those also named by Paul: healings and exorcisms.”
“Mostof the miracle stories containedin the gospels are legendaryor at least
are dressedup with legends. But there can be no doubt that Jesus did such
deeds, which were, in his and his contemporaries’understanding, miracles,

that is, deeds that were the result of supernatural, divine causality. Doubtless
he healed the sick and castout demons.”
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-Rudolf Bultmann (‘Jesus.’)
“Few doubt that Jesus possessedunusual gifts as a healer, though of course
varied explanations are offered.”
-Graham Stanton (Quoted in: ‘The Cambridge Companion to Jesus.’)
“It is no longer seriouslycontestedthat miracles played a role in Jesus’
ministry.”
-Craig Evans (‘Life-of-Jesus Researchand the Eclipse of Mythology.’)
“Because ofthat, and many similar experiences with spiritual healing, I have
no difficulty believing that Jesus actuallyhealed people, and not just of
psychosomatic diseases.”
-Walter Wink (‘Write What You See:An Odyssey.’)
“Jesus did perform deeds that he and some of his contemporaries considered
miracles.”
-Paul Meier (‘A Marginal Jew.’)
“Eventhe most skepticalcritics cannotdeny that the historicalJesus carried
out a ministry of miracle-working and exorcism.”
-William Lane Craig (‘The Evidence for Jesus.’)
“Jesus was bothan exorcistand a healer”

-John Crossan(‘The HistoricalJesus:The Life of a MediterraneanJewish
Peasant.’)
“Eventhe most critical historian can confidently assertthat a Jew named
Jesus workedas a teacherand wonder-workerin Palestine during the reign of
Tiberius, was executedby crucifixion under the prefectPontius Pilate and
continued to have followers afterhis death.”
-Luke Timothy Johnson(‘The RealJesus.’)
“In modern times a number of interpreters agree that Jesus workedwonders,
but they remain divided on the significance ofthe miracles for what Jesus was
seeking to do.”
-Mark Saucy(‘Miracles and Jesus’Proclamationof the Kingdom of God.’)
“And critics are fairly open to the fact that some things are really going on
here. I mean, Jesus at leastthought He healed people, and people at least
thought He healed them. He really thought He castout demons and those who
thought they had demons really believed the demons left.”
-Gary Habermas (‘Did Jesus ReallyPerform Miracles?’)
About Jesus Christ Articles
ChristianityQ&AGospelsJesus ChristMiracles
Published by James Bishop
James Bishopis from South Africa. He is a graduate in Creative Brand
Communication and Marketing (CBC), and in Theology(majoring in
psychology). James obtainedhis BTh with cum laude, and is currently
pursuing his postgraduate in Religious Studies. He has aspirations to teach
Religious Studies and World Religion. James is currently researching
alternative and emergentreligions in South Africa.

The Miracles ofJesus – In a Poem
Jesus Christ was born in the meridian of time (Luke 2:7)
Performing miracles that were miraculous and divine
He took six pots full of waterand turned them into wine (John 2: 1-11)
He castout devils and sent them into a herd of swine (Matthew 8:28-34)(Mark
5:1-15)(Luke 8:27-39)
Jesus took and blessedthe two small fish and five loaves of bread (Matthew
14:14-21)(Mark 6:30-44)
From which a multitude of five thousand people were fed (Luke 9:10-17)(St.
John 6:1-14)
He said unto one with the palsy, “Arise and take up thy bed” (Matthew 9:2-7)
Immediately he arose and obeyedthe words Jesus said(Mark 2:3-12)(Luke
5:18-26)
At Jesus’s word, Simon Peter let the nets down from his ship (Luke 5:4-11)
And so greatwere the multitude of fish, it causedtheir nets to rip
Simon was astoundedat the overwhelming site
For they had caught nothing after toiling the night
When the disciples were caught in a storm, fearing they would die (Mark
6:47-52)(Matthew 14:22-32)
Jesus walkedupon the sea saying, “Be not afraid it is I” (John 6:16-21)
On anotherday a greatstorm arose whenJesus was asleep

The disciples became fearful that they would drown into the deep
They awoke their Mastersaying, “We perish, Lord save us!” (Luke 8:22-25)
Jesus said, “O ye of little faith?” For their lack of trust (Matthew 8:23-27)
After rebuking the wind He said, “Peace, be still” unto the seas (Mark 4:37-
41)
The wind ceased, and there was a greatcalm as He put the storm at ease
A certain nobleman found Jesus and besoughtHim to come down (John 4:46-
54)
To Capernaum where his sonat the point of death would be found
“Go thy way thy son liveth,” Jesus respondedto his plea
The man believed, and went his way from Cana of Galilee
The servants of the nobleman met him, and told him of the hour
When his son’s fever had left, by Jesus’s miraculous power
“DamselI say unto thee arise,” were the words Jesus said(Mark 5:21-43)
As he raisedJairus’s twelve-year-olddaughter from the dead (Matthew 9:18-
26)
Her spirit heeded the beckoning of the Savior’s call(Luke 8:40-56)
The girl arose and walkedto the astonishmentof all
Jesus healeda woman who had been crippled for eighteenyears (Luke 13:10-
17)
“Womanthou art loosedfrom thy infirmity,” sounded in her ears
As He laid His hands on her, His healing powerwas revealed
The woman was made straight, and glorified God for being healed
As great multitudes followedJesus, a leper came on the scene

Worshipping Jesus asking,“Lordif thou wilt thou canstmake me clean”
(Matthew 8:1-4)
Jesus healedthe man’s leprosy as He touched him with His hand (Mark 1:40-
44)
Afterwards Jesus saithunto him, “See thou tell no man” (Luke 5:12-14)
Through a crowd a womantouched Jesus’s clothes, andwas made whole
(Mark 5:25-34)
From a blood disease oftwelve years that had takena greattoll (Luke 8:43-
48)(Matthew 9 20-22)
“Who touched me?” Jesus asked, “I perceive virtue has gone out of me”
The healedwoman confessed, and came forth from the crowdfor Him to see
A dead man was carried to the gates of the city of Nain (Luke 7:11-17)
He was a widow’s only son, causing her much grief and pain
Jesus touchedthe bier and said, “Young man I sayunto thee arise”
The young man stoodup and beganspeaking before all their eyes
Through the mists of the coastsas Jesus walkedfrom beach to beach
He healed a deaf man who had an impediment in his speech
Jesus took the man aside, and put His fingers in eachear
He spit, touched his tongue, and said, “Be opened,” and the man could hear
(Mark 7:31-37)
And the string of his tongue was loosed, so the deaf man could speak plain
All were astonishedHe could relieve the man’s impeding pain
A man that was born blind was healedon the Sabbath day (John 9: 1-41)
Jesus spaton the ground and from the spittle made clay

He took the clay and anointed the deprived man’s eyes
The man went and washed, and for the first time saw the skies
Jesus told them to remove the stone from where a dead man had been laid
(John 11:1-44)
Then lifting up His eyes, thankedHis Father for hearing Him as he prayed
With a loud voice he commanded the dead to come forth from the grave
And Lazarus, brother of Mary and Martha, came forth from the cave
A phenomenal miracle, for he had been dead four days
And many of the Jews believedon Jesus and gave God praise
Jesus healeddivers diseasesand went about doing good(Mark 1:34)(Matthew
9:35)(Acts 10:38)
Some recognizedhis divine mission, but most misunderstood
That He was the Son of God, sent from Heaven to the Earth (John 3:16)
The only sinless man to His death and from His birth (Hebrews 4:15)(1 Peter
2:22)
Jesus wentinto a garden, and there suffered for mankind (Mark 14:32-41)
Bleeding from every pore, suffering in spirit, body, and mind (Luke 22:41-44)
Fulfilling His Father’s will and drinking the bitter cup (St. Matthew 26:36-44)
Being betrayed, beaten, scourged, crucified, and lifted up (Matthew 27: 1-50)
He trembled with pain, suffering anguish for our sins as He bled (Matthew
27:45-46)
After three days His greatestmiracle, rising from the dead (John 20:11-17)
Breaking the bands of death, whereby all will live again when they die (Job
14:14)

Satisfying justice, giving Himself ransom for you and I (1 Timothy 1:6)
A Christian poem by: Chris Warren
Jesus Miracles
Can you in thought go back to when
Jesus walkedhill and dale with men
Miracles he performed with healing.
Who he was in minds were sealing.
When he changedwaterinto wine
removed the shame till it was fine
One day he cured the nobleman’s loved son
That very hour the miracle was done.
Peterand Andrew slavedall night
Nary had a fish come into sight
“launch your boat” Jesus said “to the deep.”
Fish filled the boat-too many to keep.
Unclean spirits Jesus castout
Peters wife’s mother’s fever bout
Jesus made her well so folks could tell

he was from God with his blessedgospel.
Lepers healedand Centurion servant
Whose love for Jesus became more fervant.
One day Jesus traveledto Nain
A widow childless now in pain
He raised her dead sonback to life
saving her too from worldly strife.
At sea severe storm rose threatening
But Jesus calmedwaves from battering.
Jesus cured the demoniacs wild
Jairus dead girl savedhis only child.
Opened the eyes of two blind men
Loosenedmute dumb lips to speak again
At Bethesda’s poolhealed a man,
and blind man to see sonof man.
With miracles still the rulers doubt
Did not want Jesus to be about.
With them was hate and hypocrisy
As they were all blinded by jealousy.
What do these miracles sayto us?

Jesus God’s sonwill save all of us.
Audrey Christophersen.
NOTE: The following list of all the miracles of Jesus in the 4 Gospels is
the work of Samuel Mills.
"Miracles in Matthew"
Performed by Jesus
The First 3 Miracles are Found
only in the Book ofMatthew
Two blind men healed Matt. 9:27-31 - When Jesus departed from there, two
blind men followedHim, crying out and saying, “Sonof David, have mercy on
us!” 28 And when He had come into the house, the blind men came to Him.
And Jesus saidto them, “Do you believe that I am able to do this?” They said
to Him, “Yes, Lord.” 29 Then He touched their eyes, saying, “According to
your faith let it be to you.” 30 And their eyes were opened. And Jesus sternly
warned them, saying, “See that no one knows it. ” 31 But when they had
departed, they spreadthe news about Him in all that country.

A Mute Man Speaks Matt. 9:32-33 - As they went out, behold, they brought to
Him a man, mute and demon-possessed. 33 And when the demon was castout,
the mute spoke. And the multitudes marveled, saying, “It was never seenlike
this in Israel!”
Peterand His MasterPayTheir Taxes Matt. 17:24-27 - When they had come
to Capernaum, those who receivedthe temple tax came to Peterand said,
“Does yourTeachernot pay the temple tax?” 25 He said, “Yes.” And when he
had come into the house, Jesus anticipatedhim, saying, “What do you think,
Simon? From whom do the kings of the earth take customs or taxes, from
their sons or from strangers?” 26 Petersaidto Him, “Fromstrangers.” Jesus
said to him, “Thenthe sons are free. 27 Nevertheless,lestwe offend them, go
to the sea, castin a hook, and take the fish that comes up first. And when you
have opened its mouth, you will find a piece of money; take that and give it to
them for Me and you.”
Jesus Heals Many
16 When evening had come, they brought to Him many who were demon-
possessed. And He castout the spirits with a word, and healedall who were
sick, 17 that it might be fulfilled which was spokenby Isaiahthe prophet,
saying:
“He Himself took our infirmities
And bore our sicknesses.”(Matthew 8:16-17)
Jesus Cleanses a Leper

8 When He had come down from the mountain, greatmultitudes followed
Him. 2 And behold, a leper came and worshiped Him, saying, “Lord, if You
are willing, You canmake me clean.”
3 Then Jesus put out His hand and touched him, saying, “I am willing; be
cleansed.”Immediately his leprosy was cleansed.
4 And Jesus saidto him, “See that you tell no one; but go your way, show
yourself to the priest, and offer the gift that Mosescommanded, as a testimony
to them.” (Matthew 8:1-4)
Jesus Heals a Centurion’s Servant
5 Now when Jesus had entered Capernaum, a centurion came to Him,
pleading with Him, 6 saying, “Lord, my servantis lying at home paralyzed,
dreadfully tormented.”
7 And Jesus saidto him, “I will come and healhim.”
8 The centurion answeredand said, “Lord, I am not worthy that You should
come under my roof. But only speak a word, and my servant will be healed. 9
For I also am a man under authority, having soldiers under me. And I say to
this one, ‘Go,’ and he goes;and to another, ‘Come,’and he comes;and to my
servant, ‘Do this,’ and he does it.”
10 When Jesus heardit, He marveled, and said to those who followed,
“Assuredly, I sayto you, I have not found such greatfaith, not even in Israel!
11 And I say to you that many will come from eastand west, and sit down
with Abraham, Isaac, and Jacobin the kingdom of heaven. 12 But the sons of
the kingdom will be castout into outer darkness. There will be weeping and
gnashing of teeth.” 13 Then Jesus saidto the centurion, “Go your way; and as
you have believed, so let it be done for you.” And his servant was healedthat
same hour. (Matthew 8:5-13)
Jesus Forgives andHeals a Paralytic

9 So He gotinto a boat, crossedover, and came to His own city. 2 Then
behold, they brought to Him a paralytic lying on a bed. When Jesus saw their
faith, He said to the paralytic, “Son, be of goodcheer; your sins are forgiven
you.”
3 And at once some of the scribes said within themselves, “This Man
blasphemes!”
4 But Jesus, knowing their thoughts, said, “Why do you think evil in your
hearts? 5 For which is easier, to say, ‘Your sins are forgiven you,’ or to say,
‘Arise and walk’? 6 But that you may know that the Sonof Man has power on
earth to forgive sins”—thenHe saidto the paralytic, “Arise, take up your bed,
and go to your house.” 7 And he arose and departed to his house.
8 Now when the multitudes saw it, they marveled[a] and glorified God, who
had given such powerto men. (Matthew 9:1-8)
Healing on the Sabbath
9 Now when He had departed from there, He went into their synagogue. 10
And behold, there was a man who had a withered hand. And they askedHim,
saying, “Is it lawful to healon the Sabbath?”—thatthey might accuse Him.
11 Then He said to them, “What man is there among you who has one sheep,
and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? 12
Of how much more value then is a man than a sheep? Therefore it is lawful to
do goodon the Sabbath.” 13 Then He saidto the man, “Stretchout your
hand.” And he stretched it out, and it was restoredas whole as the other. 14
Then the Phariseeswentout and plotted againstHim, how they might destroy
Him. (Matthew 12:9-14)
Wind and Waves Obey Jesus
23 Now when He got into a boat, His disciples followedHim. 24 And suddenly
a greattempest arose on the sea, so that the boat was coveredwith the waves.

But He was asleep. 25 Then His disciples came to Him and awoke Him, saying,
“Lord, save us! We are perishing!”
26 But He saidto them, “Why are you fearful, O you of little faith?” Then He
arose and rebuked the winds and the sea, and there was a greatcalm. 27 So
the men marveled, saying, “Who can this be, that even the winds and the sea
obey Him?” (Matthew 8:23-27)
Two Demon-PossessedMenHealed
28 When He had come to the other side, to the country of the
Gergesenes,[a]there met Him two demon-possessedmen, coming out of the
tombs, exceedinglyfierce, so that no one could pass that way. 29 And suddenly
they cried out, saying, “What have we to do with You, Jesus, YouSon of God?
Have You come here to torment us before the time?”
30 Now a goodway off from them there was a herd of many swine feeding. 31
So the demons beggedHim, saying, “If You castus out, permit us to go
away[b] into the herd of swine.”
32 And He said to them, “Go.” So whenthey had come out, they went into the
herd of swine. And suddenly the whole herd of swine ran violently down the
steepplace into the sea, and perished in the water.
33 Then those who kept them fled; and they went away into the city and told
everything, including what had happened to the demon-possessedmen.
(Matthew 8:28-33)
20 And suddenly, a woman who had a flow of blood for twelve years came
from behind and touched the hem of His garment. 21 For she said to herself,
“If only I may touch His garment, I shall be made well.” 22 But Jesus turned
around, and when He saw her He said, “Be of goodcheer, daughter; your
faith has made you well.” And the woman was made well from that hour.
(Matthew 9:20-22)

A Girl Restoredto Life and a Woman Healed
18 While He spoke these things to them, behold, a ruler came and worshiped
Him, saying, “My daughter has just died, but come and lay Your hand on her
and she will live.” 23 When Jesus came into the ruler’s house, and saw the
flute players and the noisy crowd wailing, 24 He said to them, “Make room,
for the girl is not dead, but sleeping.” And they ridiculed Him. 25 But when
the crowdwas put outside, He went in and took her by the hand, and the girl
arose. 26 And the report of this went out into all that land (Matthew 9:18, 23-
26)
Two Blind Men Healed
27 When Jesus departedfrom there, two blind men followedHim, crying out
and saying, “Sonof David, have mercy on us!”
28 And when He had come into the house, the blind men came to Him. And
Jesus saidto them, “Do you believe that I am able to do this?”
They said to Him, “Yes, Lord.”
29 Then He touched their eyes, saying, “According to your faith let it be to
you.” 30 And their eyes were opened. And Jesus sternly warned them, saying,
“See that no one knows it.” 31 But when they had departed, they spread the
news about Him in all that country. (Matthew 9:27-31)
A Mute Man Speaks
32 As they went out, behold, they brought to Him a man, mute and demon-
possessed. 33 And when the demon was castout, the mute spoke. And the
multitudes marveled, saying, “It was never seenlike this in Israel!” 34 But the
Pharisees said, “He casts outdemons by the ruler of the demons.”
(Matthew 9:32-34)

Feeding the Five Thousand
13 When Jesus heardit, He departed from there by boat to a desertedplace
by Himself. But when the multitudes heard it, they followedHim on footfrom
the cities. 14 And when Jesus wentout He saw a greatmultitude; and He was
moved with compassionfor them, and healedtheir sick. 15 When it was
evening, His disciples came to Him, saying, “This is a desertedplace, and the
hour is already late. Send the multitudes away, that they may go into the
villages and buy themselves food.”16 ButJesus said to them, “Theydo not
need to go away. You give them something to eat.”17 And they said to Him,
“We have here only five loaves and two fish.”
He said, “Bring them here to Me.”19ThenHe commanded the multitudes to
sit down on the grass. And He took the five loaves and the two fish, and
looking up to heaven, He blessedand broke and gave the loaves to the
disciples;and the disciples gave to the multitudes. 20 So they all ate and were
filled, and they took up twelve baskets full of the fragments that remained. 21
Now those who had eatenwere about five thousand men, besides womenand
children. (Matthew 14:13-21)
Jesus Walks onthe Sea
22 Immediately Jesus made His disciples getinto the boat and go before Him
to the other side, while He sent the multitudes away. 23 And when He had sent
the multitudes away, He went up on the mountain by Himself to pray. Now
when evening came, He was alone there. 24 But the boat was now in the
middle of the sea,[a]tossedby the waves, forthe wind was contrary.
25 Now in the fourth watchof the night Jesus wentto them, walking on the
sea. 26 And when the disciples saw Him walking on the sea, they were
troubled, saying, “It is a ghost!” And they cried out for fear.
27 But immediately Jesus spoke to them, saying, “Be of goodcheer! It is I; do
not be afraid.”

28 And PeteransweredHim and said, “Lord, if it is You, command me to
come to You on the water.”
29 So He said, “Come.” And when Peterhad come down out of the boat, he
walkedon the waterto go to Jesus. 30 But when he saw that the wind was
boisterous,[b]he was afraid; and beginning to sink he cried out, saying,
“Lord, save me!”
31 And immediately Jesus stretchedout His hand and caught him, and said to
him, “O you of little faith, why did you doubt?” 32 And when they got into the
boat, the wind ceased.
33 Then those who were in the boat came and[c] worshiped Him, saying,
“Truly You are the Sonof God.” (Matthew 14:22-33)
Many Touch Him and Are Made Well
34 When they had crossedover, they came to the land of[a] Gennesaret. 35
And when the men of that place recognizedHim, they sent out into all that
surrounding region, brought to Him all who were sick, 36 and beggedHim
that they might only touch the hem of His garment. And as many as touched it
were made perfectly well. (Matthew 14:34-36)
A Gentile Shows Her Faith
21 Then Jesus wentout from there and departed to the region of Tyre and
Sidon. 22 And behold, a womanof Canaancame from that regionand cried
out to Him, saying, “Have mercy on me, O Lord, Son of David! My daughter
is severelydemon-possessed.”
23 But He answeredher not a word.
And His disciples came and urged Him, saying, “Sendher away, for she cries
out after us.”

24 But He answeredand said, “I was not sent exceptto the lost sheepof the
house of Israel.”
25 Then she came and worshiped Him, saying, “Lord, help me!”
26 But He answeredand said, “It is not good to take the children’s bread and
throw it to the little dogs.”
27 And she said, “Yes, Lord, yet even the little dogs eatthe crumbs which fall
from their masters’table.”
28 Then Jesus answeredand said to her, “O woman, greatis your faith! Let it
be to you as you desire.”And her daughter was healed from that very hour.
(Matthew 15:21-28)
Feeding the Four Thousand
32 Now Jesus calledHis disciples to Himself and said, “I have compassionon
the multitude, because they have now continued with Me three days and have
nothing to eat. And I do not want to send them awayhungry, lest they faint on
the way.”
33 Then His disciples said to Him, “Where could we getenough bread in the
wilderness to fill such a great multitude?”
34 Jesus saidto them, “How many loaves do you have?”
And they said, “Seven, and a few little fish.”
35 So He commanded the multitude to sit down on the ground. 36 And He
took the sevenloaves and the fish and gave thanks, broke them and gave them
to His disciples;and the disciples gave to the multitude. 37 So they all ate and
were filled, and they took up sevenlarge baskets full of the fragments that
were left. 38 Now those who ate were four thousand men, besides women and
children. 39 And He sentaway the multitude, got into the boat, and came to
the regionof Magdala (Matthew 15:32-39)

A Boy Is Healed
14 And when they had come to the multitude, a man came to Him, kneeling
down to Him and saying, 15 “Lord, have mercy on my son, for he is an
epileptic[a] and suffers severely;for he often falls into the fire and often into
the water. 16 So I brought him to Your disciples, but they could not cure
him.”
17 Then Jesus answeredand said, “O faithless and perverse generation, how
long shall I be with you? How long shall I bear with you? Bring him here to
Me.” 18 And Jesus rebukedthe demon, and it came out of him; and the child
was cured from that very hour.
19 Then the disciples came to Jesus privately and said, “Why could we not
castit out?”
20 So Jesus saidto them, “Becauseofyour unbelief;[b] for assuredly, I say to
you, if you have faith as a mustard seed, you will sayto this mountain, ‘Move
from here to there,’ and it will move; and nothing will be impossible for you.
(Matthew 17:14-20)
Peterand His MasterPay Their Taxes
24 When they had come to Capernaum,[a]those who receivedthe temple tax
came to Peter and said, “Does yourTeachernot pay the temple tax?”
25 He said, “Yes.”
And when he had come into the house, Jesus anticipatedhim, saying, “What
do you think, Simon? From whom do the kings of the earth take customs or
taxes, from their sons or from strangers?”
26 Peter saidto Him, “From strangers.”
Jesus saidto him, “Thenthe sons are free. 27 Nevertheless,lestwe offend
them, go to the sea, castin a hook, and take the fish that comes up first. And

when you have opened its mouth, you will find a piece of money;[b] take that
and give it to them for Me and you.” (Matthew 17:24-27)
A House Divided CannotStand
22 Then one was brought to Him who was demon-possessed, blind and mute;
and He healed him, so that the blind and[a] mute man both spoke and saw. 23
And all the multitudes were amazed and said, “Could this be the Son of David
(Matthew 12:22-23)
Two Blind Men Receive TheirSight
29 Now as they went out of Jericho, a greatmultitude followed Him. 30 And
behold, two blind men sitting by the road, when they heard that Jesus was
passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!”
31 Then the multitude warnedthem that they should be quiet; but they cried
out all the more, saying, “Have mercy on us, O Lord, Son of David!”
32 So Jesus stoodstill and calledthem, and said, “What do you want Me to do
for you?”
33 They said to Him, “Lord, that our eyes may be opened.” 34 So Jesus had
compassionand touched their eyes. And immediately their eyes receivedsight,
and they followedHim. (Matthew 20:29-34)
The Fig Tree Withered
18 Now in the morning, as He returned to the city, He was hungry. 19 And
seeing a fig tree by the road, He came to it and found nothing on it but leaves,
and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree
withered away.
The Lessonof the Withered Fig Tree

20 And when the disciples saw it, they marveled, saying, “How did the fig tree
wither awayso soon?”
21 So Jesus answeredand said to them, “Assuredly, I sayto you, if you have
faith and do not doubt, you will not only do what was done to the fig tree, but
also if you sayto this mountain, ‘Be removed and be castinto the sea,’it will
be done. 22 And whatever things you ask in prayer, believing, you will
receive.” (Matthew 21:18:2)
Samuel Mills
"Miracles in Mark"
Page 1 of 3
These first 2 miracles by Jesus are
found only in the Book of Mark
Jesus Heals a Deaf-Mute:
Mark 7:31-37 - "Again, departing from the regionof Tyre and Sidon, He
came through the midst of the regionof Decapolisto the Sea of Galilee. 32
Then they brought to Him one who was deafand had an impediment in his
speech, and they beggedHim to put His hand on him.
33 And He took him aside from the multitude, and put His fingers in his ears,
and He spat and touched his tongue. 34 Then, looking up to heaven, He
sighed, and said to him, “Ephphatha,” that is, “Be opened.” 35 Immediately
his ears were opened, and the impediment of his tongue was loosed, andhe
spoke plainly.

36 Then He commanded them that they should tell no one; but the more He
commanded them, the more widely they proclaimed it.
37 And they were astonishedbeyond measure, saying, “He has done all things
well. He makes both the deaf to hear and the mute to speak.”
Blind man healed:
Mark 8:22-26 - "Then He came to Bethsaida;and they brought a blind man to
Him, and beggedHim to touch him. 23 So He took the blind man by the hand
and led him out of the town.
And when He had spit on his eyes and put His hands on him, He askedhim if
he saw anything. 24 And he lookedup and said, “I see men like trees,
walking.” 25 Then He put His hands on his eyes againand made him look up.
And he was restoredand saw everyone clearly.
26 Then He sent him awayto his house, saying, “Neithergo into the town, nor
tell anyone in the town.”
Jesus Drives Out an Impure Spirit
21 They went to Capernaum, and when the Sabbath came, Jesus wentinto the
synagogue andbegan to teach. 22 The people were amazed at his teaching,
because he taught them as one who had authority, not as the teachers ofthe
law. 23 Just then a man in their synagogue who was possessedby an impure
spirit cried out, 24 “What do you want with us, Jesus ofNazareth? Have you
come to destroy us? I know who you are—the Holy One of God!”
25 “Be quiet!” said Jesus sternly. “Come out of him!” 26 The impure spirit
shook the man violently and came out of him with a shriek.

27 The people were all so amazed that they askedeachother, “What is this? A
new teaching—andwith authority! He even gives orders to impure spirits and
they obey him. (Mark 1:21-27)
Peter’s Mother-in-Law Healed
29 Now as soonas they had come out of the synagogue, theyentered the house
of Simon and Andrew, with James and John. 30 But Simon’s wife’s mother
lay sick with a fever, and they told Him about her at once. 31 So He came and
took her by the hand and lifted her up, and immediately the fever left her.
And she servedthem. (Mark 1:29-31)
Many Healed After Sabbath Sunset
32 At evening, when the sun had set, they brought to Him all who were sick
and those who were demon-possessed. 33 And the whole city was gathered
togetherat the door. 34 Then He healedmany who were sick with various
diseases, andcastout many demons; and He did not allow the demons to
speak, becausethey knew Him. (Mark 1:32-34)
40 Now a leper came to Him, imploring Him, kneeling down to Him and
saying to Him, “If You are willing, You canmake me clean.”
41 Then Jesus, movedwith compassion, stretchedout His hand and touched
him, and said to him, “I am willing; be cleansed.”42As soonas He had
spoken, immediately the leprosy left him, and he was cleansed. 43 And He
strictly warned him and sent him awayat once, 44 and said to him, “See that
you saynothing to anyone; but go your way, show yourself to the priest, and
offer for your cleansing those things which Moses commanded, as a testimony
to them.”

45 However, he went out and beganto proclaim it freely, and to spread the
matter, so that Jesus could no longer openly enter the city, but was outside in
desertedplaces;and they came to Him from every direction. (Mark 1:40-45)
2 And againHe enteredCapernaum after some days, and it was heard that He
was in the house. 2 Immediately[a] many gatheredtogether, so that there was
no longer room to receive them, not even near the door. And He preachedthe
word to them. 3 Then they came to Him, bringing a paralytic who was carried
by four men. 4 And when they could not come near Him because ofthe crowd,
they uncovered the roof where He was. So when they had brokenthrough,
they let down the bed on which the paralytic was lying.
5 When Jesus saw their faith, He saidto the paralytic, “Son, your sins are
forgiven you.”
6 And some of the scribes were sitting there and reasoning in their hearts, 7
“Why does this Man speak blasphemies like this? Who canforgive sins but
God alone?”
8 But immediately, when Jesus perceivedin His spirit that they reasonedthus
within themselves, He said to them, “Why do you reasonabout these things in
your hearts? 9 Which is easier, to sayto the paralytic, ‘Your sins are forgiven
you,’ or to say, ‘Arise, take up your bed and walk’? 10 But that you may know
that the Son of Man has power on earth to forgive sins”—He saidto the
paralytic, 11 “I sayto you, arise, take up your bed, and go to your house.” 12
Immediately he arose, took up the bed, and went out in the presence ofthem
all, so that all were amazedand glorified God, saying, “We never saw
anything like this!” (Mark 2:1-12)
3 And He entered the synagogue again, anda man was there who had a
withered hand. 2 So they watchedHim closely, whether He would healhim on

the Sabbath, so that they might accuse Him. 3 And He said to the man who
had the withered hand, “Step forward.” 4 Then He said to them, “Is it lawful
on the Sabbath to do goodor to do evil, to save life or to kill?” But they kept
silent. 5 And when He had lookedaround at them with anger, being grieved
by the hardness of their hearts, He said to the man, “Stretchout your hand.”
And he stretched it out, and his hand was restoredas whole as the other.[a]6
Then the Phariseeswentout and immediately plotted with the Herodians
againstHim, how they might destroy Him. (Mark 3:1-6)
Wind and Wave Obey Jesus
35 On the same day, when evening had come, He said to them, “Let us cross
over to the other side.” 36 Now when they had left the multitude, they took
Him along in the boat as He was. And other little boats were also with Him. 37
And a greatwindstorm arose, and the waves beatinto the boat, so that it was
already filling. 38 But He was in the stern, asleepon a pillow. And they awoke
Him and said to Him, “Teacher, do You not care that we are perishing?”
39 Then He arose and rebuked the wind, and said to the sea, “Peace, be still!”
And the wind ceasedand there was a greatcalm. 40 But He said to them,
“Why are you so fearful? How is it that you have no faith?”[a] 41 And they
fearedexceedingly, and said to one another, “Who canthis be, that even the
wind and the sea obey Him!”
(Mark 4:35-41)
A Demon-PossessedManHealed
5 Then they came to the other side of the sea, to the country of the
Gadarenes.[a]2 And when He had come out of the boat, immediately there
met Him out of the tombs a man with an unclean spirit, 3 who had his
dwelling among the tombs; and no one could bind him,[b] not even with
chains, 4 because he had often been bound with shacklesand chains. And the
chains had been pulled apart by him, and the shackles brokenin pieces;

neither could anyone tame him. 5 And always, night and day, he was in the
mountains and in the tombs, crying out and cutting himself with stones.
6 When he saw Jesus from afar, he ran and worshiped Him. 7 And he cried
out with a loud voice and said, “What have I to do with You, Jesus, Sonof the
MostHigh God? I implore You by God that You do not torment me.”
For He said to him, “Come out of the man, unclean spirit!” 9 Then He asked
him, “What is your name?”
And he answered, saying, “My name is Legion; for we are many.” 10 Also he
beggedHim earnestlythat He would not send them out of the country.
11 Now a large herd of swine was feeding there near the mountains. 12 So all
the demons beggedHim, saying, “Sendus to the swine, that we may enter
them.” 13 And at once Jesus[c]gave them permission. Then the unclean
spirits went out and entered the swine (there were about two thousand); and
the herd ran violently down the steepplace into the sea, and drowned in the
sea. (Mark 5:1-23)
Miracles in Mark
Performed by Jesus
Page 2 of 3
Who TouchedMy Clothes?
25 Now a certain woman had a flow of blood for twelve years, 26 and had
suffered many things from many physicians. She had spent all that she had
and was no better, but rather grew worse. 27 When she heard about Jesus, she
came behind Him in the crowdand touched His garment. 28 Forshe said, “If
only I may touch His clothes, I shall be made well.”
29 Immediately the fountain of her blood was dried up, and she felt in her
body that she was healedof the affliction. 30 And Jesus, immediately knowing

in Himself that powerhad gone out of Him, turned around in the crowdand
said, “Who touched My clothes?”
31 But His disciples said to Him, “You see the multitude thronging You, and
You say, ‘Who touched Me?’”
32 And He lookedaround to see her who had done this thing. 33 But the
woman, fearing and trembling, knowing what had happened to her, came and
fell down before Him and told Him the whole truth. 34 And He said to her,
“Daughter, your faith has made you well. Go in peace, and be healed of your
affliction.” (Mark 5:25-34)
A Girl Restoredto Life and a Woman Healed
21 Now when Jesus had crossedoveragain by boat to the other side, a great
multitude gathered to Him; and He was by the sea. 22 And behold, one of the
rulers of the synagogue came, Jairus by name. And when he saw Him, he fell
at His feet 23 and beggedHim earnestly, saying, “My little daughter lies at the
point of death. Come and lay Your hands on her, that she may be healed, and
she will live.” 24 So Jesus wentwith him, and a greatmultitude followedHim
and thronged Him.
35 While He was still speaking, some came from the ruler of the synagogue’s
house who said, “Your daughter is dead. Why trouble the Teacherany
further?”
36 As soonas Jesus heard the word that was spoken, He said to the ruler of
the synagogue,“Do notbe afraid; only believe.” 37 And He permitted no one
to follow Him exceptPeter, James, and John the brother of James. 38 Then
He came to the house of the ruler of the synagogue, and saw a tumult and
those who wept and wailedloudly. 39 When He came in, He said to them,
“Why make this commotion and weep? The child is not dead, but sleeping.”
40 And they ridiculed Him. But when He had put them all outside, He took
the father and the mother of the child, and those who were with Him, and
entered where the child was lying. 41 Then He took the child by the hand, and

said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you,
arise.” 42 Immediately the girl arose and walked, for she was twelve years of
age. And they were overcome with greatamazement. 43 But He commanded
them strictly that no one should know it, and said that something should be
given her to eat. (Mark 5:21-24, 35-43)
Jesus Feeds Five Thousand
33 But the multitudes saw them departing, and many knew Him and ran there
on foot from all the cities. They arrived before them and came togetherto
Him. 34 And Jesus, whenHe came out, saw a greatmultitude and was moved
with compassionforthem, because they were like sheepnot having a
shepherd. So He beganto teachthem many things. 35 When the day was now
far spent, His disciples came to Him and said, “This is a desertedplace, and
already the hour is late. 36 Send them away, that they may go into the
surrounding country and villages and buy themselves bread;[b] for they have
nothing to eat.”
37 But He answeredand said to them, “You give them something to eat.”
And they said to Him, “Shallwe go and buy two hundred denarii worth of
bread and give them something to eat?”
38 But He saidto them, “How many loaves do you have? Go and see.”
And when they found out they said, “Five, and two fish.”
39 Then He commanded them to make them all sit down in groups on the
greengrass. 40 So they satdown in ranks, in hundreds and in fifties. 41 And
when He had taken the five loaves and the two fish, He lookedup to heaven,
blessedand broke the loaves, and gave them to His disciples to setbefore
them; and the two fish He divided among them all. 42 So they all ate and were
filled. 43 And they took up twelve baskets full of fragments and of the fish. 44
Now those who had eatenthe loaves were about[c]five thousand men. (Mark
6:33-44)

Jesus Walks onthe Sea
45 Immediately He made His disciples get into the boat and go before Him to
the other side, to Bethsaida, while He sent the multitude away. 46 And when
He had sent them away, He departed to the mountain to pray. 47 Now when
evening came, the boat was in the middle of the sea;and He was alone on the
land. 48 Then He saw them straining at rowing, for the wind was against
them. Now about the fourth watch of the night He came to them, walking on
the sea, and would have passedthem by. 49 And when they saw Him walking
on the sea, they supposedit was a ghost, and cried out; 50 for they all saw Him
and were troubled. But immediately He talked with them and said to them,
“Be of goodcheer!It is I; do not be afraid.” 51 Then He went up into the boat
to them, and the wind ceased. And they were greatlyamazed in themselves
beyond measure, and marveled. 52 Forthey had not understood about the
loaves, becausetheir heart was hardened. (Mark 6:45-52)
Many Touch Him and Are Made Well
53 When they had crossedover, they came to the land of Gennesaretand
anchoredthere. 54 And when they came out of the boat, immediately the
people recognizedHim, 55 ran through that whole surrounding region, and
beganto carry about on beds those who were sick to whereverthey heard He
was. 56 WhereverHe entered, into villages, cities, or the country, they laid the
sick in the marketplaces, and beggedHim that they might just touch the hem
of His garment. And as many as touched Him were made well. (Mark 6:53-56)
A Gentile Shows Her Faith
24 From there He arose and went to the region of Tyre and Sidon.[a]And He
entered a house and wanted no one to know it, but He could not be hidden. 25
For a womanwhose young daughter had an unclean spirit heard about Him,
and she came and fell at His feet. 26 The woman was a Greek, a Syro-
Phoenicianby birth, and she kept asking Him to castthe demon out of her

daughter. 27 But Jesus saidto her, “Let the children be filled first, for it is not
goodto take the children’s bread and throw it to the little dogs.”
28 And she answeredand said to Him, “Yes, Lord, yet even the little dogs
under the table eat from the children’s crumbs.”
29 Then He said to her, “Forthis saying go your way; the demon has gone out
of your daughter.”
30 And when she had come to her house, she found the demon gone out, and
her daughter lying on the bed. (Mark 7:24-30)
"Miracles in Mark"
Performed by Jesus
Page 3 0f 3 - NKJV
Jesus Heals a Deaf-Mute
31 Again, departing from the regionof Tyre and Sidon, He came through the
midst of the region of Decapolis to the Sea of Galilee. 32 Then they brought to
Him one who was deafand had an impediment in his speech, and they begged
Him to put His hand on him. 33 And He took him aside from the multitude,
and put His fingers in his ears, and He spat and touched his tongue. 34 Then,
looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be
opened.”
35 Immediately his ears were opened, and the impediment of his tongue was
loosed, and he spoke plainly. 36 Then He commanded them that they should
tell no one; but the more He commanded them, the more widely they
proclaimed it. 37 And they were astonishedbeyond measure, saying, “He has
done all things well. He makes both the deaf to hear and the mute to speak.”
(Mark 7:31-37)

Feeding the Four Thousand
8 In those days, the multitude being very great and having nothing to eat,
Jesus calledHis disciples to Him and said to them, 2 “I have compassionon
the multitude, because they have now continued with Me three days and have
nothing to eat. 3 And if I send them away hungry to their own houses, they
will faint on the way; for some of them have come from afar.”
4 Then His disciples answeredHim, “How can one satisfythese people with
bread here in the wilderness?”
5 He askedthem, “How many loaves do you have?”And they said, “Seven.”
6 So He commanded the multitude to sit down on the ground. And He took
the sevenloaves and gave thanks, broke them and gave them to His disciples
to set before them; and they set them before the multitude. 7 They also had a
few small fish; and having blessed them, He said to set them also before them.
8 So they ate and were filled, and they took up seven large baskets ofleftover
fragments. 9 Now those who had eatenwere about four thousand. And He
sent them away, 10 immediately got into the boat with His disciples, and came
to the regionof Dalmanutha.
(Mark 8:1-1O)
A Blind Man Healed at Bethsaida
22 Then He came to Bethsaida;and they brought a blind man to Him, and
beggedHim to touch him. 23 So He took the blind man by the hand and led
him out of the town. And when He had spit on his eyes and put His hands on
him, He askedhim if he saw anything.
24 And he lookedup and said, “I see men like trees, walking.”
25 Then He put His hands on his eyes againand made him look up. And he
was restoredand saw everyone clearly. 26 Then He sent him away to his
house, saying, “Neithergo into the town, nor tell anyone in the town.” (Mark
8:22-26)

A Boy Is Healed
14 And when He came to the disciples, He saw a greatmultitude around them,
and scribes disputing with them. 15 Immediately, when they saw Him, all the
people were greatlyamazed, and running to Him, greetedHim. 16 And He
askedthe scribes, “Whatare you discussing with them?”
17 Then one of the crowdansweredand said, “Teacher, Ibrought You my
son, who has a mute spirit. 18 And whereverit seizes him, it throws him
down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke
to Your disciples, that they should castit out, but they could not.”
19 He answeredhim and said, “O faithless generation, how long shall I be
with you? How long shall I bear with you? Bring him to Me.” 20 Then they
brought him to Him. And when he saw Him, immediately the spirit convulsed
him, and he fell on the ground and wallowed, foaming at the mouth.
21 So He askedhis father, “How long has this been happening to him?”
And he said, “Fromchildhood. 22 And often he has thrown him both into the
fire and into the water to destroy him. But if You can do anything, have
compassiononus and help us.”
23 Jesus saidto him, “If you can believe,[a]all things are possible to him who
believes.”
24 Immediately the father of the child cried out and said with tears, “Lord, I
believe; help my unbelief!”
25 When Jesus saw that the people came running together, He rebuked the
unclean spirit, saying to it: “Deafand dumb spirit, I command you, come out
of him and enter him no more!” 26 Then the spirit cried out, convulsedhim
greatly, and came out of him. And he became as one dead, so that many said,
“He is dead.” 27 But Jesus took him by the hand and lifted him up, and he
arose. (Mark 9:14-27)

Jesus Heals Blind Bartimaeus
46 Now they came to Jericho. As He went out of Jericho with His disciples and
a greatmultitude, blind Bartimaeus, the sonof Timaeus, satby the road
begging. 47 And when he heard that it was Jesus ofNazareth, he began to cry
out and say, “Jesus,Sonof David, have mercy on me!”
48 Then many warned him to be quiet; but he cried out all the more, “Sonof
David, have mercy on me!”
49 So Jesus stoodstill and commanded him to be called.
Then they calledthe blind man, saying to him, “Be of goodcheer. Rise, He is
calling you.”
50 And throwing aside his garment, he rose and came to Jesus'
51 So Jesus answeredand said to him, “Whatdo you want Me to do for you?”
The blind man said to Him, “Rabboni, that I may receive my sight.”
52 Then Jesus saidto him, “Go your way; your faith has made you well.” And
immediately he receivedhis sight and followedJesus on the road. (Mark
10:46-52)
The Fig Tree Withered
12 Now the next day, when they had come out from Bethany, He was hungry.
13 And seeing from afar a fig tree having leaves, He went to see if perhaps He
would find something on it. When He came to it, He found nothing but leaves,
for it was not the seasonfor figs. 14 In response Jesussaidto it, “Let no one
eat fruit from you ever again.”
And His disciples heard it.
(Mark 11:12-14)

"The Miracles in Luke"
Performed by Jesus
Page 1 of 2
Miracles in Luke
Jesus PassesThroughthe Crowdat Nazareth:
Luke 4:28-30:"So all those in the synagogue, whenthey heard these things,
were filled with wrath, 29 and rose up and thrust Him out of the city; and they
led Him to the brow of the hill on which their city was built, that they might
throw Him down over the cliff. 30 Then passing through the midst of them,
He went His way." (Luke 31-36)
38 Now He arose from the synagogue andentered Simon’s house. But Simon’s
wife’s mother was sick with a high fever, and they made request of Him
concerning her. 39 So He stood over her and rebuked the fever, and it left her.
And immediately she arose and servedthem.
(Luke 4:38-39)
Many Healed After Sabbath Sunset
40 When the sun was setting, all those who had any that were sick with
various diseasesbrought them to Him; and He laid His hands on every one of
them and healedthem. 41 And demons also came out of many, crying out and
saying, “You are the Christ,[a] the Son of God!”
And He, rebuking them, did not allow them to speak, for they knew that He
was the Christ. (Luke 4:40-41)

Miracles in Luke Large Catchof Fish:
"So it was, as the multitude pressedabout Him to hear the word of God, that
He stood by the Lake of Gennesaret, 2 and saw two boats standing by the
lake;but the fishermen had gone from them and were washing their nets.
3 Then He gotinto one of the boats, which was Simon’s, and askedhim to put
out a little from the land. And He sat down and taught the multitudes from
the boat.
4 When He had stopped speaking, He said to Simon, “Launch out into the
deep and let down your nets for a catch.” 5 But Simon answeredand said to
Him, “Master, we have toiled all night and caught nothing; nevertheless at
Your word I will let down the net.”
6 And when they had done this, they caught a greatnumber of fish, and their
net was breaking. 7 So they signaledto their partners in the other boat to
come and help them. And they came and filled both the boats, so that they
beganto sink.
8 When Simon Petersaw it, he fell down at Jesus’knees, saying, “Departfrom
me, for I am a sinful man, O Lord!” 9 For he and all who were with him were
astonishedat the catchof fish which they had taken;10 and so also were
James and John, the sons of Zebedee, who were partners with Simon.
And Jesus saidto Simon, “Do not be afraid. From now on you will catch
men.” 11 "So when they had brought their boats to land, they forsook alland
followedHim."
(Luke 5:1-11)
12 And it happened when He was in a certaincity, that behold, a man who
was full of leprosysaw Jesus;and he fell on his face and implored Him,
saying, “Lord, if You are willing, You can make me clean.”

13 Then He put out His hand and touched him, saying, “I am willing; be
cleansed.”Immediately the leprosy left him. 14 And He chargedhim to tell no
one, “But go and show yourself to the priest, and make an offering for your
cleansing, as a testimony to them, just as Moses commanded.” (Luke 5:12-14)
17 Now it happened on a certain day, as He was teaching, that there were
Pharisees andteachers ofthe law sitting by, who had come out of every town
of Galilee, Judea, and Jerusalem. And the power of the Lord was presentto
heal them.[a] 18 Then behold, men brought on a bed a man who was
paralyzed, whom they soughtto bring in and lay before Him. 19 And when
they could not find how they might bring him in, because ofthe crowd, they
went up on the housetop and let him down with his bed through the tiling into
the midst before Jesus.
20 When He saw their faith, He said to him, “Man, your sins are forgiven
you.”
21 And the scribes and the Pharisees beganto reason, saying, “Who is this
who speaks blasphemies?Who can forgive sins but God alone?”
22 But when Jesus perceivedtheir thoughts, He answeredand saidto them,
“Why are you reasoning in your hearts? 23 Which is easier, to say, ‘Your sins
are forgiven you,’ or to say, ‘Rise up and walk’? 24 But that you may know
that the Son of Man has power on earth to forgive sins”—He saidto the man
who was paralyzed, “I say to you, arise, take up your bed, and go to your
house.”
25 Immediately he rose up before them, took up what he had been lying on,
and departed to his own house, glorifying God. 26 And they were all amazed,
and they glorified God and were filled with fear, saying, “We have seen
strange things today!” (Luke 5:17-26)

6 Now it happened on another Sabbath, also, that He entered the synagogue
and taught. And a man was there whose right hand was withered. 7 So the
scribes and Pharisees watchedHim closely, whetherHe would heal on the
Sabbath, that they might find an accusationagainstHim. 8 But He knew their
thoughts, and said to the man who had the withered hand, “Arise and stand
here.” And he arose and stood. 9 Then Jesus saidto them, “I will ask you one
thing: Is it lawful on the Sabbath to do goodor to do evil, to save life or to
destroy?”[a]10 And when He had lookedaround at them all, He said to the
man,[b] “Stretch out your hand.” And he did so, and his hand was restoredas
whole as the other.[c] 11 But they were filled with rage, and discussedwith
one another what they might do to Jesus. (Luke 6:6-11)
Jesus Heals a Centurion’s Servant
7 Now when He concludedall His sayings in the hearing of the people, He
entered Capernaum. 2 And a certaincenturion’s servant, who was dearto
him, was sick and ready to die. 3 So when he heard about Jesus, he sent elders
of the Jews to Him, pleading with Him to come and heal his servant. 4 And
when they came to Jesus, they beggedHim earnestly, saying that the one for
whom He should do this was deserving, 5 “forhe loves our nation, and has
built us a synagogue.”
6 Then Jesus wentwith them. And when He was alreadynot far from the
house, the centurion sent friends to Him, saying to Him, “Lord, do not trouble
Yourself, for I am not worthy that You should enter under my roof. 7
Therefore I did not even think myself worthy to come to You. But say the
word, and my servant will be healed. 8 For I also am a man placed under
authority, having soldiers under me. And I say to one, ‘Go,’ and he goes;and
to another, ‘Come,’and he comes;and to my servant, ‘Do this,’ and he does
it.”
9When Jesus heardthese things, He marveled at him, and turned around and
said to the crowdthat followedHim, “I say to you, I have not found such great
faith, not even in Israel!” 10 And those who were sent, returning to the house,
found the servant well who had been sick.

(Luke 7:1-10)
Widow's Son Raisedfrom the Deadat Nain:
"Now it happened, the day after, that He went into a city called Nain; and
many of His disciples went with Him, and a large crowd.
12 And when He came near the gate of the city, behold, a dead man was being
carried out, the only sonof his mother; and she was a widow. And a large
crowdfrom the city was with her. 13 When the Lord saw her, He had
compassiononher and said to her, “Do not weep.”
14 Then He came and touched the open coffin, and those who carried him
stoodstill. And He said, “Young man, I say to you, arise.” 15 So he who was
dead sat up and beganto speak. And He presentedhim to his mother.
16 Then fearcame upon all, and they glorified God, saying, “A greatprophet
has risen up among us”; and, “Godhas visited His people.” 17 And this report
about Him went throughout all Judea and all the surrounding region." (Luke
7:11-17)
Wind and Wave Obey Jesus
22 Now it happened, on a certain day, that He got into a boat with His
disciples. And He said to them, “Let us cross overto the other side of the
lake.” And they launched out. 23 But as they sailedHe fell asleep. And a
windstorm came down on the lake, and they were filling with water, and were
in jeopardy. 24 And they came to Him and awoke Him, saying, “Master,
Master, we are perishing!”
Then He arose and rebuked the wind and the raging of the water. And they
ceased, and there was a calm. 25 But He said to them, “Where is your faith?”
And they were afraid, and marveled, saying to one another, “Who can this
be? ForHe commands even the winds and water, and they obey Him!” (Luke
8:22-25)

A Demon-PossessedManHealed
26 Then they sailed to the country of the Gadarenes,[a]whichis opposite
Galilee. 27 And when He stepped out on the land, there met Him a certain
man from the city who had demons for a long time. And he wore no
clothes,[b]nor did he live in a house but in the tombs. 28 When he saw Jesus,
he cried out, fell down before Him, and with a loud voice said, “What have I
to do with You, Jesus, Sonof the MostHigh God? I beg You, do not torment
me!” 29 For He had commanded the unclean spirit to come out of the man.
For it had often seizedhim, and he was keptunder guard, bound with chains
and shackles;and he broke the bonds and was driven by the demon into the
wilderness.
30 Jesus askedhim, saying, “Whatis your name?”
And he said, “Legion,” becausemany demons had enteredhim. 31 And they
beggedHim that He would not command them to go out into the abyss.
32 Now a herd of many swine was feeding there on the mountain. So they
beggedHim that He would permit them to enter them. And He permitted
them. 33 Then the demons went out of the man and entered the swine, and the
herd ran violently down the steepplace into the lake and drowned.
(Luke 8:26-33)
Miracles in Luke
Performed by Jesus
Page 2 of 2
Jairus Daughter Brought back to Life
41 And behold, there came a man named Jairus, and he was a ruler of the
synagogue. And he fell down at Jesus’feet and beggedHim to come to his

house, 42 for he had an only daughter about twelve years of age, and she was
dying.
But as He went, the multitudes thronged Him.49 While He was still speaking,
someone came from the ruler of the synagogue’shouse, saying to him, “Your
daughter is dead. Do not trouble the Teacher.”
50 But when Jesus heard it, He answeredhim, saying, “Do not be afraid; only
believe, and she will be made well.” 51 When He came into the house, He
permitted no one to go in[b] except Peter, James, andJohn,[c] and the father
and mother of the girl. 52 Now all wept and mourned for her; but He said,
“Do not weep; she is not dead, but sleeping.” 53 And they ridiculed Him,
knowing that she was dead.
54 But He put them all outside,[d] took her by the hand and called, saying,
“Little girl, arise.” 55 Thenher spirit returned, and she arose immediately.
And He commanded that she be given something to eat. 56 And her parents
were astonished, but He chargedthem to tell no one what had happened.
(Luke 8:41-42,49-56)
Woman Sick for Twelve Years Healed
43 Now a woman, having a flow of blood for twelve years, who had spent all
her livelihood on physicians and could not be healed by any, 44 came from
behind and touched the border of His garment. And immediately her flow of
blood stopped.
45 And Jesus said, “Who touched Me?”
When all denied it, Peterand those with him[a] said, “Master, the multitudes
throng and press You, and You say, ‘Who touched Me?’”[b]
46 But Jesus said, “Somebodytouched Me, for I perceivedpowergoing out
from Me.” 47 Now when the woman saw that she was not hidden, she came
trembling; and falling down before Him, she declaredto Him in the presence

of all the people the reasonshe had touched Him and how she was healed
immediately.
48 And He said to her, “Daughter, be of goodcheer; your faith has made you
well. Go in peace.” (Luke 8:43-48)
12 When the day beganto wearaway, the twelve came and saidto Him, “Send
the multitude away, that they may go into the surrounding towns and country,
and lodge and getprovisions; for we are in a desertedplace here.”
13 But He saidto them, “You give them something to eat.”
12And they said, “We have no more than five loaves and two fish, unless we
go and buy food for all these people.” 14 Forthere were about five thousand
men.
Then He said to His disciples, “Make them sit down in groups of fifty.” 15
And they did so, and made them all sit down.
16 Then He took the five loaves and the two fish, and looking up to heaven, He
blessedand broke them, and gave them to the disciples to setbefore the
multitude. 17 So they all ate and were filled, and twelve baskets ofthe leftover
fragments were takenup by them.
(Luke 9:112-17)
A Boy Is Healed
37 Now it happened on the next day, when they had come down from the
mountain, that a greatmultitude met Him. 38 Suddenly a man from the
multitude cried out, saying, “Teacher, I implore You, look on my son, for he is
my only child. 39 And behold, a spirit seizes him, and he suddenly cries out; it
convulses him so that he foams at the mouth; and it departs from him with

greatdifficulty, bruising him. 40 So I implored Your disciples to castit out,
but they could not.”
41 Then Jesus answeredand said, “O faithless and perverse generation, how
long shall I be with you and bear with you? Bring your son here.” 42 And as
he was still coming, the demon threw him down and convulsedhim. Then
Jesus rebukedthe unclean spirit, healedthe child, and gave him back to his
father.
(Luke 9:37-43)
A House Divided CannotStand
14 And He was casting out a demon, and it was mute. So it was, when the
demon had gone out, that the mute spoke;and the multitudes marveled. 15
But some of them said, “He casts outdemons by Beelzebub,[a] the ruler of the
demons.”
16 Others, testing Him, soughtfrom Him a sign from heaven. 17 But He,
knowing their thoughts, said to them: “Everykingdom divided againstitself is
brought to desolation, and a house divided againsta house falls. (Luke 11:14-
27)
Miracles in Luke Woman's Infirmity Healed:
"And behold, there was a womanwho had a spirit of infirmity eighteenyears,
and was bent over and could in no way raise herself up.
12 But when Jesus saw her, He calledher to Him and said to her, “Woman,
you are loosedfrom your infirmity.” 13 And He laid His hands on her, and
immediately she was made straight, and glorified God.
14 But the ruler of the synagogue answeredwith indignation, because Jesus
had healedon the Sabbath; and he said to the crowd, “There are six days on

which men ought to work;therefore come and be healedon them, and not on
the Sabbath day.”
15 The Lord then answeredhim and said, “Hypocrite! Does noteachone of
you on the Sabbath loose his ox or donkey from the stall, and lead it awayto
waterit? 16 So ought not this woman, being a daughter of Abraham, whom
Satanhas bound—think of it—for eighteenyears, be loosedfrom this bond on
the Sabbath?”
17 And when He said these things, all His adversaries were put to shame; and
all the multitude rejoicedfor all the glorious things that were done by Him."
(Luke 13:11-17)
Miracles in Luke DropsyHealed
"Now it happened, as He went into the house of one of the rulers of the
Pharisees to eatbread on the Sabbath, that they watchedHim closely.
2 And behold, there was a certain man before Him who had dropsy. 3 And
Jesus, answering, spoketo the lawyers and Pharisees,saying, “Is it lawful to
heal on the Sabbath?” 4 But they kept silent. And He took him and healed
him, and let him go.
5 Then He answeredthem, saying, “Which of you, having a donkey or an ox
that has fallen into a pit, will not immediately pull him out on the Sabbath
day?” 6 And they could not answerHim regarding these things."
(Luke 14:1-6)
Miracles in Luke Tenlepers Cleansed:

"Now it happened as He went to Jerusalemthat He passedthrough the midst
of Samaria and Galilee. 12 Then as He entered a certainvillage, there met
Him ten men who were lepers, who stoodafar off.
13 And they lifted up their voices and said, “Jesus, Master, have mercy on
us!” 14 So when He saw them, He said to them, “Go, show yourselves to the
priests.” And so it was that as they went, they were cleansed.
15 And one of them, when he saw that he was healed, returned, and with a
loud voice glorified God, 16 and fell down on his face at His feet, giving Him
thanks. And he was a Samaritan. 1
7 So Jesus answeredand said, “Were there not ten cleansed? Butwhere are
the nine? 18 Were there not any found who returned to give glory to God
exceptthis foreigner?” 19 And He said to him, “Arise, go your way. Your
faith has made you well.” (Luke 17:11-19)
A Blind Man Receives His Sight
35 Then it happened, as He was coming near Jericho, that a certain blind man
satby the road begging. 36 And hearing a multitude passing by, he asked
what it meant. 37 So they told him that Jesus of Nazarethwas passing by. 38
And he cried out, saying, “Jesus,Sonof David, have mercy on me!”
39 Then those who went before warned him that he should be quiet; but he
cried out all the more, “Son of David, have mercy on me!”
40 So Jesus stoodstill and commanded him to be brought to Him. And when
he had come near, He askedhim, 41 saying, “Whatdo you want Me to do for
you?”He said, “Lord, that I may receive my sight.”
42 Then Jesus saidto him, “Receive yoursight; your faith has made you
well.” 43 And immediately he receivedhis sight, and followedHim, glorifying
God. And all the people, when they saw it, gave praise to God.
(Luke 18:35-43)

Miracles in Luke Earof the High Priest's Servant healed:
"And one of them struck the servant of the high priest and cut off his right
ear.
51 But Jesus answeredandsaid, “Permit even this.” And He touched his ear
and healedhim." (Luke 22:50-51)
By Samuel Mills
"Miracles in John"
Performed by Jesus
Miracles in John
WaterChanged to Wine:
John 2:1-11: "On the third day there was a wedding in Cana of Galilee, and
the mother of Jesus was there. 2 Now both Jesus and His disciples were
invited to the wedding.
3 And when they ran out of wine, the mother of Jesus saidto Him, “Theyhave
no wine.” 4 Jesus saidto her, “Woman, what does your concernhave to do
with Me? My hour has not yet come.” 5 His mother said to the servants,
“WhateverHe says to you, do it.”

6 Now there were set there six waterpots of stone, according to the manner of
purification of the Jews, containing twenty or thirty gallons apiece. 7 Jesus
said to them, “Fill the waterpots with water.” And they filled them up to the
brim. 8 And He said to them, “Draw some out now, and take it to the master
of the feast.” And they took it.
9 When the master of the feasthad tasted the waterthat was made wine, and
did not know where it came from (but the servants who had drawn the water
knew), the masterof the feastcalledthe bridegroom. 10 And he said to him,
“Every man at the beginning sets out the goodwine, and when the guests have
well drunk, then the inferior. You have kept the good wine until now!”
11 This beginning of signs Jesus did in Cana of Galilee, and manifested His
glory; and His disciples believed in Him."
Nobleman's Son Healed:
Miracles in John, John 4:46-54:"So Jesus came againto Cana of Galilee
where He had made the water wine. And there was a certain nobleman whose
son was sick atCapernaum. 47 When he heard that Jesus had come out of
Judea into Galilee, he went to Him and implored Him to come down and heal
his son, for he was at the point of death.
48 Then Jesus saidto him, “Unless you people see signs and wonders, you will
by no means believe.” 49 The nobleman saidto Him, “Sir, come down before

my child dies!” 50 Jesus saidto him, “Go your way; your son lives.” So the
man believed the word that Jesus spoketo him, and he went his way.
51 And as he was now going down, his servants met him and told him, saying,
“Your sonlives!” 52 Then he inquired of them the hour when he got better.
And they said to him, “Yesterdayat the seventh hour the fever left him.”
53 So the father knew that it was at the same hour in which Jesus saidto him,
“Your sonlives.” And he himself believed, and his whole household.
54 This again is the secondsign Jesus did when He had come out of Judea into
Galilee."
Impotent Man Healed at Jerusalem:
Miracles in John, John 5:1-9: "After this there was a feastof the Jews, and
Jesus wentup to Jerusalem. 2 Now there is in Jerusalemby the Sheep Gate a
pool, which is calledin Hebrew, Bethesda, having five porches.
3 In these lay a greatmultitude of sick people, blind, lame, paralyzed, waiting
for the moving of the water. 4 Foran angelwent down at a certaintime into
the pooland stirred up the water;then whoeverstepped in first, after the
stirring of the water, was made wellof whateverdisease he had.

5 Now a certain man was there who had an infirmity thirty-eight years. 6
When Jesus saw him lying there, and knew that he already had been in that
condition a long time, He said to him, “Do you want to be made well?”
7 The sick man answeredHim, “Sir, I have no man to put me into the pool
when the wateris stirred up; but while I am coming, another steps down
before me.”
8 Jesus saidto him, “Rise, take up your bed and walk.” 9 And immediately
the man was made well, took up his bed, and walked. And that day was the
Sabbath."
6 After these things Jesus wentover the Sea of Galilee, which is the Sea of
Tiberias. 2 Then a greatmultitude followedHim, because they saw His signs
which He performed on those who were diseased. 3 And Jesus wentup on the
mountain, and there He satwith His disciples.
4 Now the Passover, a feastof the Jews, was near. 5 Then Jesus lifted up His
eyes, and seeing a greatmultitude coming toward Him, He said to Philip,
“Where shall we buy bread, that these may eat?” 6 But this He said to test
him, for He Himself knew what He would do.
7 Philip answeredHim, “Two hundred denarii worth of bread is not sufficient
for them, that every one of them may have a little.”
8 One of His disciples, Andrew, Simon Peter’s brother, said to Him, 9 “There
is a lad here who has five barley loaves and two small fish, but what are they
among so many?”
10 Then Jesus said, “Makethe people sit down.” Now there was much grass in
the place. So the men sat down, in number about five thousand. 11 And Jesus
took the loaves, andwhen He had given thanks He distributed them to the

disciples, and the disciples[a]to those sitting down; and likewise ofthe fish, as
much as they wanted. 12 So when they were filled, He said to His disciples,
“Gatherup the fragments that remain, so that nothing is lost.” 13 Therefore
they gatheredthem up, and filled twelve baskets with the fragments of the five
barley loaves which were left over by those who had eaten. 14 Then those
men, when they had seenthe sign that Jesus did, said, “This is truly the
Prophet who is to come into the world.” (John 6:1-15)
Jesus Walks onthe Sea:
16 Now when evening came, His disciples went down to the sea, 17 gotinto the
boat, and went over the sea towardCapernaum. And it was already dark, and
Jesus had not come to them. 18 Then the sea arose becausea greatwind was
blowing. 19 So when they had rowed about three or four miles,[a] they saw
Jesus walking on the sea and drawing near the boat; and they were afraid. 20
But He said to them, “It is I; do not be afraid.” 21 Then they willingly
receivedHim into the boat, and immediately the boatwas at the land where
they were going.
(John 6:16-21)
Miracles in John, Jesus PassesThroughCrowd:
John 8:59: "Then they took up stones to throw at Him; but Jesus hid Himself
and went out of the temple, going through the midst of them, and so passed
by."

Man Blind from Birth ReceivesSight:
Miracles in John, John 9:1-7: "Now as Jesus passedby, He saw a man who
was blind from birth. 2 And His disciples askedHim, saying, “Rabbi, who
sinned, this man or his parents, that he was born blind?”
3 Jesus answered, “Neitherthis man nor his parents sinned, but that the
works of God should be revealedin him.
4 I must work the works ofHim who sent Me while it is day; the night is
coming when no one can work. 5 As long as I am in the world, I am the light
of the world.”
6 When He had said these things, He spat on the ground and made clay with
the saliva;and He anointed the eyes of the blind man with the clay.
7 And He said to him, “Go, washin the pool of Siloam” (which is translated,
Sent). So he went and washed, and came back seeing."
Lazarus Raisedfrom the Dead:
Miracles in John, John 11:38-44:"ThenJesus, againgroaning in Himself,
came to the tomb. It was a cave, and a stone lay againstit.

39 Jesus said, “Take awaythe stone.” Martha, the sisterof him who was dead,
said to Him, “Lord, by this time there is a stench, for he has been dead four
days.” 40 Jesus saidto her, “Did I not sayto you that if you would believe you
would see the glory of God?”
41 Then they took away the stone from the place where the dead man was
lying. And Jesus lifted up His eyes and said, “Father, I thank You that You
have heard Me. 42 And I know that You always hearMe, but because ofthe
people who are standing by I saidthis, that they may believe that You sent
Me.”
43 Now when He had said these things, He cried with a loud voice, “Lazarus,
come forth!”
44 And he who had died came out bound hand and foot with graveclothes,and
his face was wrappedwith a cloth. Jesus saidto them, “Loose him, and let him
go.”
Soldiers Fall Back:
Miracles in John, John 18:5-6: "TheyansweredHim, “Jesus ofNazareth.”
Jesus saidto them, “I am He.” And Judas, who betrayed Him, also stoodwith
them.

6 Now when He said to them, “I am He,” they drew back and fell to the
ground."
Large Catch of Fish:
Miracles in John, John 21:1-14:"After these things Jesus showedHimself
againto the disciples at the Sea of Tiberias, and in this way He showed
Himself:
2 Simon Peter, Thomas calledthe Twin, Nathanaelof Cana in Galilee, the
sons of Zebedee, and two others of His disciples were together. 3 Simon Peter
said to them, “I am going fishing.” They said to him, “We are going with you
also.” Theywent out and immediately gotinto the boat, and that night they
caught nothing.
4 But when the morning had now come, Jesus stoodon the shore;yet the
disciples did not know that it was Jesus. 5 ThenJesus said to them, “Children,
have you any food?” They answeredHim, “No.” 6 And He saidto them, “Cast
the net on the right side of the boat, and you will find some.” So they cast, and
now they were not able to draw it in because ofthe multitude of fish.
7 Therefore that disciple whom Jesus lovedsaid to Peter, “It is the Lord!”
Now when Simon Peterheard that it was the Lord, he put on his outer
garment (for he had removed it), and plunged into the sea. 8 But the other
disciples came in the little boat (for they were not far from land, but about
two hundred cubits), dragging the net with fish.

9 Then, as soonas they had come to land, they saw a fire of coals there, and
fish laid on it, and bread. 10 Jesus saidto them, “Bring some of the fish which
you have just caught.”
11 Simon Peterwent up and draggedthe net to land, full of large fish, one
hundred and fifty-three; and although there were so many, the net was not
broken.
12 Jesus saidto them, “Come and eatbreakfast.” Yetnone of the disciples
dared ask Him, “Who are You?”—knowing thatit was the Lord. 13 Jesus
then came and took the bread and gave it to them, and likewise the fish.
14 This is now the third time Jesus showedHimself to His disciples after He
was raisedfrom the dead."
By Samuel Mills
The IVP New TestamentCommentary Series – Examples of Jesus'Ministry
(4:31-44)
Resources» The IVP New TestamentCommentary Series » Luke » Galilean
Ministry: The Revelationof Jesus (4:14-9:50)» Overview of Jesus'Ministry
(4:14-44)» Examples of Jesus'Ministry (4:31-44)
Examples of Jesus'Ministry (4:31-44)
These verses containseveralquick snapshots ofJesus'public ministry during
one day in the Capernaum region. The sequence highlights his miraculous

activity, the most distinctive aspectofhis ministry. Since these are the first
miracles Jesus performs in Luke's Gospel, here we should stop to look at how
miracles function for Jesus.
First, miracles are real events that evidence Jesus'authority. Since the
Enlightenment it has been popular to question the possibility of miracles,
because nature has been viewed as a closedworld of cause and effect. But the
most difficult miracle of all was the resurrection, yet its reality is the only way
to explain how the disciples who were so distraught at the cross became bold
proclaimers of Jesus'vindication after the third day. In sum, if a resurrection
is possible, the other miracles are a piece of cake. CanGodactively intervene
in his creation? The testimony of the resurrectionand the other miracles is
that he can and does with sovereignexerciseofhis power. And Jesus'
consistentexercise ofsuch powertestifies to his unique accessto God. As
Jesus will note, if his power is not from Satan, then it must representthe
presence ofthe "finger of God" (11:14-23).
Second, miracles are audiovisuals of deeperrealities. In other words, they are
not merely events for events' sake, theypicture something more important.
This point can be seenin two key miracles. In 5:1-11 Jesus leads four
fishermen into a greatcatch of fish. Yet immediately Jesus makes the point
that from now on they will be fishers of persons. The miracle pictures
ministry. Another example comes in 11:20, where Jesus says that if he casts
out demons by the finger of God, then the kingdom of God has come upon his
audience. Here he is not speaking merely about the miracle of 11:14, but
about all of his activity. The miracles picture a deeperreality about Jesus'
authority.
In all the debate about whether miracles are real (or even whether they still
occurthrough spiritual gifts within the church today), we in the Westhave
lost their pictorial value, which is their major point. Those ofus who live in
the industrialized, philosophically sophisticatedWestmight profit from
listening to the testimony of many in the Two-Thirds World who appreciate
the symbolism that these texts contain. Numerous passagesshow Jesus
discouraging people from focusing too much on his miraculous activity (Mt
12:39;Mk 8:12; Jn 6:26-27). Sometimes he performs a miracle and asks that

it not be divulged (Lk 8:56). Why does he do this? Possiblybecause he knows
the meaning of the miracle will be lost if people focus on the event itself. In the
rush to take and experience what Jesus has to offer, people can easilyforget
the One all the miracles point to.
Third, miracles unveil the deep cosmic struggle betweenthe forces of evil and
Jesus. If we ask what the miracles show, it is Jesus'sweeping authority. These
events, especiallythose involving demonic forces, revealhand-to-hand combat
(Eph 6:10-12). The miracles pull back a curtain, as it were, so we canglimpse
the behind-the-scenes battle within creation.
Armed with these three observations about miracles, we canappreciate even
more what Luke 4:31-44 represents. Jesus tackles demons and disease to show
he possessesthe key to life. That authority and exercise ofcosmic poweris
why he can speak ofhis mission being about the kingdom of God in 4:43.
Jesus'authority shows the presence and concernof the rule of God on behalf
of those who turn to God in a time of need.
This introductory summary of Jesus'ministry begins in verses 31-32
highlighting his teaching in Capernaum—his messagehad authority. As Jesus
teaches in a city that will become his headquarters, the masses are aware that
rather than citing what the rabbis had said in the past, Jesus speaksdirectly
about God and his will. The following verses make an additional point: there
is more to Jesus'authority than his ability to preachthe Word; he canshow
the presence ofGod's power.
Jesus'first miracle involves a man possessedby a demon, an evil spirit.
Demons are mentioned twenty-three times in the GospelofLuke, but most of
the references(fourteen) occurbetweenhere and 9:50, in the discussionof
Jesus'Galileanministry. It is clearthat the man is threatened directly by this
possessive force. Some in Judaism believed that demonic control of humans
would end on the Day of the Lord (1QM 1:10-14;14:10-11;Fitzmyer
1981:545-46). Judaismtaught that demonic powerwould be crushed in the
messianic age (TestamentofZebulon 9:8; Assumption of Moses 10:1), and
Jesus says as much in 7:22-23. Here is the secondface-offin the battle between
Jesus and the forces ofevil. With Satanalready defeatedin the first encounter

(4:1-11), his underlings are the opponents here. Both the nature of the times
and the victor are revealedin the battle.
Given the descriptions of this condition in the Gospels, it seems clearthat
demon possession, whateverone calls it, is the direct exercise ofdemonic
powerfrom within a person. If something is "exorcised" oraskedto depart (v.
35), then something was presentthat needed removal. Mark 5:1-20 indicates
how such possessioncanbecome very self-destructive. The New Testament
suggeststhat one candistinguish betweenpossessionand sickness(Mt4:24;
Lk 4:40-41;7:21; 9:1; 13:32), yet some overlap in terms of external
manifestations can exist (Lk 8:29; 9:39; 11:14;13:11, 16). By appearances,
then, it canbe hard to distinguish certain kinds of sicknessfrom possession.
Possessiontends to manifest itself in very erratic behavior or physical
impairment (Mk 5:1-20; Lk 8:29; 9:39, 42;11:14; 13:10-17). The conceptof
possessionitself(or, better perhaps, having an unclean demonic spirit, as the
Greek of v. 33 puts it) indicates that the destructive and hostile force in
control of the personlies inside the personand takes controlof him or her
from within.
Another way the New Testamentlifts the veil on spiritual forces is through the
dialogue that accompanies miracles.In this first miracle in Luke, the demon
asks whetherJesus ofNazareth has come to destroy us. Who is meant here—
all demons, or the demon's complete influence over the man so the two are
tied together? If it is the former, then the point is Jesus'authority over all evil
spirits, a significant admissionearly in Jesus'ministry. If it is the demon's
strong connectionto the man, then the demon thinks Jesus cannotdestroy him
without destroying the human he possesses. In effect, the remark, though it is
posedas a question, poses a challenge. Giventhe note in the next verse about
the man emerging from the exorcism unharmed, the latter sense seems
slightly better here: the demon does not think he canbe challengedwithout
the man's being harmed as well.
But why does the demon name Jesus and call him the Holy One of God?
Possiblythe naming of Jesus is an attempt to gainthe advantage by uttering
his true name in the midst of the approaching supernatural confrontation. On
a literary level, the naming serves to make clearwho the combatants are—an

interesting recognitionby the forces opposedto Jesus that he is on the side of
God. The naming makes it obvious that a battle of cosmic proportions is
under way. Though it is hard to be certainabout the demon's motive in
naming Jesus, his remark serves to identify the significance ofthe battle. Jesus
meets the challenge and removes the presence and powerof evil on the man
without destroying the man himself. What a picture of Jesus'power!
So the confessionby the demon is very important. Jesus is the Holy One of
God. In the Old Testament, this title or one similar to it was given to Aaron
(Ps 106:16), Samson(Judg 13:7) and Elisha (2 Kings 4:9). In the contextof
Luke's story we know that Jesus is holy because ofhis regalauthority (1:31-
35), a point reinforced in 4:41, when the Sonis calledthe Christ. As James
2:19 suggests, demons have knowledge aboutGod but fail to respond to that
knowledge. Here is a case of evil having greatangstin the presence of active
righteousness. Evilcannot stand up to righteousness whenrighteousnesstakes
a firm stand. Any victory it may appear to have is fleeting.
Jesus rebukes the spirit and prevails. The term used here may well reflect
Semitic terms for calling evil into submission (Fitzmyer 1981:546).In
addition, Jesus silencesthe demonic spirit. Why does he do so? Does he want
to avoid any suggestionthat he is a revolutionary againstRome (Stein
1992:163)?Doeshe simply want his works to speak for themselves (7:18-23)?
Were only certain types of proclamation appropriate for Messiah? So
Longenecker(1970:71-74), who notes similar hesitations in the claims of the
Qumran TeacherofRighteousnessand Simeon ben Kosebah suggesting a
Jewishexpectationon this question.
Of all the options, the most likely is that Judaism taught that Messiahshould
only engage in certaintypes of self-proclamation. Perhaps also there is
concernthat the title Messiahwould be understood with too political a force
(Stein's view noted above). More than one reasonmay lie behind Jesus'
command.
Regardlessofthe exactreason, Jesus'authority prevails, even though the
demon tries to injure the man upon departing by throwing him down (Mk
1:26 mentions convulsions).

The story of this healing closesas the crowdasks, "Whatis this teaching?" In
their amazement they recognize that something very unusual has occurred.
They see that Jesus approaches evilforces with authority and power. A
hierarchy of poweris being displayed—whatcould it mean, and where does
such powercome from? Luke leaves the miracle as an event to ponder. The
demon's confessionsuggeststhe answer, as do subsequent events: this Jesus is
the Holy One of God, and his powerexceeds that of the forces ofevil. Needless
to say, news of the event spreads far and wide.
Jesus'powerover evil is not limited to spiritual forces. His healing of Peter's
mother-in-law shows his authority over disease, andthus by implication his
authority over life. The story is told simply. Jesus merelyrebuked the fever—
a verb that almostpersonifies the illness. Luke's unique use of the phrase he
rebuked (epetimesen)parallels verses 35 and 41, linking the events of the day
around the theme of Jesus'power(both verses use the same Greek verb).
Immediately the woman's health returns. Again, Jesus'actions revealspecial
authority.
As the sabbath passes,Jesus continues to heal. People with all sorts of
maladies show up. Both sick and possessedcome. The healings described
earlier are not one-time coincidences. Jesuspossesses the powerto heal
consistently. Note that the order in verses 40-41 (healing, then exorcism)
reverses the order of verses 31-39. The pairing shows how Luke wishes Jesus'
ministry to be seen. It is a ministry of mercy to those in need, fighting to
overcome evil with compassion. Jesus'compassionis pictured by his laying on
of hands. In his touch are powerand presence. People flock to him because
they sense that compassionateelementin his work. By the way Jesus reaches
out to them, they know he cares.
The exorciseddemons recognize his authority. They confess Jesusto be the
Son of God. Luke explains that this means they knew he was the Christ. Only
Luke makes this comment. Jesus'regal, anointed authority extends to
overcoming the forces ofevil.
When at the break of day Jesus departs, the crowdfollows and tries to keep
him in Capernaum. Yet againJesus speaksofhis mission: "I must preachthe

goodnews of the kingdom of God to the other towns." This is why Jesus has
been sent. The content of this kingdom message is seenin what Luke has
already supplied (4:16-30):Jesus fulfills the promise. When John the Baptist
raises the question againlater, Jesus'answerpoints to such fulfillment (7:18-
23). Jesus does not proclaim who he is; he lets events explain who he is. For
him, actions speak louder than words. He is more than an ethical instructor or
a psychologist;he has power to overcome the forces of evil that plague
humanity. His ministry is not designedfor a little corner, but it extends far
and wide to take the message outto others. So Jesus takes his messageand
ministry to the other synagoguesofGalilee.
IVP New TestamentCommentaries are made available by the generosityof
InterVarsity Press.
"Jesus is a Miracle Worker"
He healed the blind, He raisedthe dead.
5000 hungry souls He fed.
He only had 2 fish and 5 loaves ofbread.
He stilled the storm on the raging sea.
He gave His life for you and me.
He walkedon waterand even turned water into wine.
He did all of this in His short life time.
He healed the sick and even raised the dead.
He did everything that he said.

He castdemons out of possessedsouls.
Can I tell you our Lord Jesus was bold.
He performed these many miracles for you and I.
Now we need to do our part before we meet Him in the sky.
We need to lead others to this miracle man.
We need to all just take a stand,
And let others know they can have eternallife too.
For this is what He wants all of us to do.
Yes, Jesus is still a miracle workerfor you see,
He workeda mighty miracle in you and me.
Bobbie J Davis

Jesus was a miracle worker

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