Christology-Miracles of the Lord ( Part 2 )

Christology-Miracles of the Lord

* In this lesson we will study the Miracles of Christ.

This subject has for centuries been the battleground for unbelievers.

The so-called educated minds of today attempt to solve the dispute by just pretending that they did not happen.

Because they can neither understand or prove them, they reject them.

* The believer on the other hand accepts the miracles of Jesus Christ because he has faith in a miracle working God.

A true believer’s first “proof” of a miracle working God is, of course, the new birth itself.

Nothing could be more miraculous than the new birth.

Why in the world would any man who has experienced the new birth doubt the miracles of Jesus Christ?

The new birth, in itself, is a miracle.

It is kind of understandable from a saved persons viewpoint why a lost person would

question the miracles of the Lord, not having experienced a miracle to point to in their own life.

* The word “miracle” is used very loosely today.

Someone survives a terrible car wreck and another call it a “miracle” when it was not a miracle at all, it was “divine providence.”

Whether they will admit it or not, or give Him the glory or not, they know it was not a “miracle.”

So, then, what does the word miracle mean?

A simple definition is, “the setting aside of a lower law, by a higher law, the higher law being a law of God which supersedes earth’s laws.

For example, an apple falls down according to the law of gravity, but if it fell up that would be a miracle.

It would be the power of God superseding and changing the “law of gravity.”

* The unbeliever gets into an airplane and it takes off. They say “airflow’ and “aerodynamics” and “feathering” and “props” and “lift” and “stabilizers” and the “vacuum” and “uplift”and blabbobdy, blah, blah.

It never occurs to them that a higher law comes into play when the plane takes off the ground, and this law is worked out by sinners that do not have the capacity to comprehend “God.”

Here’s how a “scholar would put it.

“It’s an effect in nature not attributable to any of the recognized operations in nature, nor the act of man, but indicative of super human power and serving as a sign or witness thereof.”

Huuuhhh?

In Acts 4, the Jewish council and the Holy Spirit called the healing of the forty-year-old man that never walked a “miracle” when he walked, because ordinarily, they don’t walk.

Acts 4 (KJV 1900)

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,

Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

And they laid hands on them, and put them in hold unto the next day: for it was now eventide.

Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

And it came to pass on the morrow, that their rulers, and elders, and scribes,

And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

This is the stone which was set at nought of you builders, which is become the head of the corner.

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

And beholding the man which was healed standing with them, they could say nothing against it.

But when they had commanded them to go aside out of the council, they conferred among themselves,

Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

For we cannot but speak the things which we have seen and heard.

So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

For the man was above forty years old, on whom this miracle of healing was shewed.

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

For to do whatsoever thy hand and thy counsel determined before to be done.

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.

Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,

And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.

And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,

Having land, sold it, and brought the money, and laid it at the apostles’ feet.

Acts 4:10

Acts 4:10 (KJV 1900)

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

Acts 4:16

Acts 4:16 (KJV 1900)

Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

# The Reality of the Miracles of Jesus

In the Bible, the four Gospels—Matthew, Mark, Luke, and John— record miracles that Jesus worked when he was on the earth.

He healed leprosy, blindness, and many other diseases.

He multiplied five loaves and two fish.

He cast out demons.

He walked on water.

He raised the dead.

Did Jesus’s Miracles Really Happen?

People have debated the reality of miracles for centuries.

Whole books have been written.

Since we are focusing on the meaning of miracles, we will not cover in detail the long-standing debates about the existence of miracles.

For a thorough discussion of the debates, I would recommend two recent books, which include references to many earlier books: C. John Collins, The God of Miracles; and Craig Keener, Miracles.

Miracles: The Credibility of the New Testament Accounts

Every once in a while a book comes along that is long overdue within the academic community.

Craig Keener's Miracles is just such a book.

Ever since the rise of the Enlightenment, academic circles have been inculcated with a naturalistic, anti-supernatural bias that pervades almost every discipline, from sociology to anthropology to psychology.

And the discipline of biblical studies is no exception to that rule.

When it comes to the miracles contained in the NT accounts, scholars have been chronically skeptical of their veracity and credibility.

Keener's work is designed to challenge that bias.

His intent is not to prove the truth of the NT miracles, nor of modern ones, but simply to show that the accepted predisposition against the possibility of miracles is intellectually indefensible.

Of course, Keener's book is not the first to challenge the modern predisposition against miracles.

But his book is unique in that it is up-to-date on the latest scholarship, vast in its detail and documentation (over 1,000 pages!), pays particular attention to ancient historiography, and offers an impressive catalog of modern (and ancient) miracle testimonies.

Keener offers two main arguments in the book, a historical one and a philosophical one.

(1) The historical argument is that the miracle reports in the Gospels and Acts are based on eyewitness testimony (not legendary accretions or the invention of the later church).

Put simply, we have solid historical evidence that the earliest followers of Jesus (and the apostles) thought they were witnessing miracles.

Such ancient testimony to miracles, argues Keener, is analogous to what happens today when we receive reports that people have witnessed miracles.

(2) The philosophical argument is that supernatural explanations for these miracle claims should not be ruled out from the very start.

Instead, many of these miracle claims are best explained by supernatural causation, and the modern historian should at least be open to that possibility.

In order to address the historical question, Keener devotes the first three chapters to an in-depth investigation of the miracle accounts in the Gospels.

Chapter one examines the Gospel accounts directly and argues that the miracle accounts of Jesus are central to the narrative of Jesus' life and are present in the earliest layers of the tradition (and thus unlikely to be later, mythical additions).

Chapters two and three compare and contrast the miracle accounts in the Gospels with the miracle accounts in other Greco-Roman and Jewish literature.

Keener demonstrates that although there are broad similarities between these extra-biblical miracle accounts and those of the Gospels, there are also significant differences.

Thus, we have no reason to think that the miracle stories in the Gospels are due to the influence of pagan stories of magic and divination.

Instead, the influence is often the other way around. Given Keener's extensive background in historical Jesus studies, his analysis in these chapters is first-rate: thorough, insightful, and attentive to the complex historical details.

Chapters 4-6 address the philosophical question of whether modern historians ought to reject miraculous explanations a priori.

After a fascinating survey of the history of anti-supernaturalism in chapter four, Keener devotes the next two chapters to the most significant proponent of anti-supernaturalism: David Hume. Although modern philosophers have largely debunked Hume's arguments, some biblical scholars still appeal to these arguments to support their anti-supernatural bias.

The problem, as Keener so deftly points out, is that Hume's argument is fallaciously circular: “[Hume] argues, based on 'experience,' that miracles do not happen, yet dismisses credible eyewitness testimony for miracles (i.e., others' experience) on his assumption that miracles do not happen” (p. 109, emphasis his).

Put differently, Hume's argument is based on the “uniformity of human experience against miracles” (p. 112); a uniformity that he can establish only if he rejects, a priori, all eyewitness claims to miracles. Thus, he assumes what he is trying to prove.

One of the reasons Hume was able to appeal to the supposed “uniformity of human experience against miracles” is because of the “lack of many comparable modern claims” (p. 209) in his own day.

In other words, Hume and his contemporaries did not have access to the abundant miracle claims in the world around them.

Keener seeks to remedy this problem by devoting a significant portion of his book, chapters 7-12, to cataloging the variety of miracle reports available in our modern time.

This is a most fascinating section of the book and stunningly rich in detail and documentation.

Keener offers accounts from all over the world, but focuses mainly on the “majority world,” including Asia, Africa, Latin America, and the Caribbean. Not only does this survey effectively refute Hume's appeal to the uniformity of human experience against miracles, but it also effectively challenges traditional Western assumptions about religion in the developing world.

Anti-supernaturalists will often dismiss miracle claims from these parts of the world due to the fact that they view the inhabitants as primitive, uneducated, and, to some extent, gullible. But Keener points out that such an approach is blatantly “ethnocentric” and “derogatory” (p. 222).

Thus, the academic elite in America and Europe find themselves in an ironic dilemma.

While they are often quick to critique others for being ethnocentric, they find themselves guilty of these very charges when they reject the miracle claims of the non-Western world on the basis of its so-called “primitive” culture.

Of course, Keener is well aware that not all of these miracle claims around the world are valid instances of miracles; some have other (and better) explanations.

Thus, chapters 13-14 discuss other possible explanations for such claims, such as fraud, genuine anomalies, psychosomatic cures, the placebo effect, and the power of suggestion. While acknowledging that sometimes these factors can account for eyewitness miracle claims, it is not intellectually credible to think that such things can explain all miracle claims.

Indeed, chapter 14 demonstrates that there have been formal investigations into miracles claims that have sought only to find alternative explanations, rather than being genuinely open to the possibility of divine intervention.

These investigations, he argues, are overtly prejudiced against religion and use unreasonable standards for what can count as a “credible” miracle claim-standards that would not be sustained in other areas of life (e.g., a court of law).

In the end, Keener has written an impressive and well-argued work on a very important subject.

Not only has he reiterated the long-standing critiques against Hume in a fresh way, but he has broken new ground by exploring modern miracle claims with unprecedented documentation.

Any future discussions of miracles in the NT or in the modern day will surely have to reckon with the arguments of this book.

Three Kinds of Significance

The miracles of Jesus have at least three kinds of significance, corresponding roughly to three aspects of who Jesus is.

(1) Jesus is God.

(2) Jesus is fully human, and as a human being performed miracles in a way analogous to the miracles of Old Testament prophets.

(3) Jesus is the Messiah promised in the Old Testament, the one mediator between God and man. (See fig. 2.1.)

Fig. 2.1: Significance of Jesus’s Miracles

Jesus is God>>>>>>>>>>>>>>>>>>miracles show deity

Jesus is fully human>>>>>>>>>>>miracles show Jesus as a prophet in his humanity

Jesus is the Messiah, the promised deliverer>>>>>>>>>>>>>>>> miracles show that Jesus is the Messiah

* The uniqueness of “Jesus' miracles” is apparent.

They were performed to “prove His deity” and

“give credit to His message.”

For these reasons, His miracles are debunked and disbelieved.

Unbelievers do not want to confess Him as God (Deity) and, wish to take away His Sovereignty (Authority).

John 2:11

John 2:11 (KJV 1900)

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

* The prophets Moses, Aaron and Elijah performed miracles by power given by God for specific tasks.

The Lord Jesus Christ performed His miracles by His own power to demonstrate His “deity.” In all,

Jesus performed thirty-five to forty miracles recorded in the gospels.

* Jesus, while being tempted by the devil refused to perform any miracles or to obey the devil to satisfy His hunger.

When the Lord was brought before Herod the skeptic, He showed him absolutely nothing.

That is one thing that is tremendous about our Lord is that He will not be manipulated by anyone, especially a dishonest unbelieving skeptic.

Jesus offered an answer about an honest skeptic, but to Herod, nothing!

John 7:17

John 7:17 (KJV 1900)

If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

I) Considering Jesus Christ’s Miracles

• He performed Miracles over Nature

Matthew 8:26,27

Matthew 8:26 (KJV 1900)

And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.

Matthew 8:27 (KJV 1900)

But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

The winds and the sea obey no man today.

There is not an astronaut, sailor, aerologist, or meteorologist in the world, today, who controls any wind or sea.

Man cannot and does not, no matter what he tries to come up with to do it, stop, change, or deter the weather when it has a mind to do something.

Where’s all of these “faith healing miracle workers” when a category 5 hurricane rolls ashore.

Answer? Headed North man, like everyone else, that’s where! Fakirs! Or, as the Holy Scriptures put it, “liars.”

• He performed Miracles over devils

Jesus had both powers to command devils to go out and to go in.

Mark 5:12,13

Mark 5:12 (KJV 1900)

And all the devils besought him, saying, Send us into the swine, that we may enter into them.

Mark 5:13 (KJV 1900)

And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

Mark 1:23-26

Mark 1:23–26 (KJV 1900)

And there was in their synagogue a man with an unclean spirit; and he cried out,

Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

And Jesus rebuked him, saying, Hold thy peace, and come out of him.

And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.

Other Scriptures also include Matthew 8:28-32, 9:33, 15:28, 17: 18.

Matthew 8:28–32 (KJV 1900)

And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

And there was a good way off from them an herd of many swine feeding.

So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

Matthew 9:33 KJV 1900

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

Matthew 15:28 (KJV 1900)

Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Matthew 17:18 (KJV 1900)

And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

• He performed Miracles over Diseases

He healed palsy – Matthew 8:13

Matthew 8:13 (KJV 1900)

And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

He healed an impotent man - John 5:9

John 5:9 (KJV 1900)

And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

He healed a wounded hand – Matthew 12:13

Matthew 12:13 (KJV 1900)

Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

He healed a spirit of infirmity – Luke 13:12

Luke 13:12 (KJV 1900)

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

He healed blood that would not coagulate – Matthew 9:22

Matthew 9:22 (KJV 1900)

But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

He healed dropsy – Luke 14:4

Luke 14:4 (KJV 1900)

And they held their peace. And he took him, and healed him, and let him go;

He healed fever – Matthew 8:15

Matthew 8:15 (KJV 1900)

And he touched her hand, and the fever left her: and she arose, and ministered unto them.

He healed dumbness – Matthew 9:33

Matthew 9:33 (KJV 1900)

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

He healed blindness – John 9:7

John 9:7 (KJV 1900)

And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

He healed deafness – Matthew 11:5

Matthew 11:5 (KJV 1900)

The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

He healed leprosy – Matthew 8:3

Matthew 8:3 (KJV 1900)

And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

Jesus healed all of these without a prayer line, a healing line, a healing cloth, an organ, a tent, a truck, a radio program, and never took up a donation. As a matter of record, He healed so much look what this real Apostolic brother said.

John 21:25

John 21:25 (KJV 1900)

And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

• Other Miracles that the Lord Jesus Christ performed

Jesus turned water into wine – John 2:7-11

John 2:7–11 (KJV 1900)

Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Jesus feeds five thousand people – John 6:1-14

John 6:1–14 (KJV 1900)

After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

And Jesus went up into a mountain, and there he sat with his disciples.

And the passover, a feast of the Jews, was nigh.

When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?

And this he said to prove him: for he himself knew what he would do.

Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

One of his disciples, Andrew, Simon Peter’s brother, saith unto him,

There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

Jesus feeds four thousand people – Matthew 15:32-39

Matthew 15:32–39 (KJV 1900)

Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?

And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.

And he commanded the multitude to sit down on the ground.

And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.

And they that did eat were four thousand men, beside women and children.

And he sent away the multitude, and took ship, and came into the coasts of Magdala.

Jesus curses a fig tree which immediately withered – Matthew 21:18-20

Matthew 21:18–20 (KJV 1900)

Now in the morning as he returned into the city, he hungered.

And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

Jesus sends Peter fishing to pay their taxes –Matthew 17:24-27

Matthew 17:24–27 (KJV 1900)

And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

Jesus walks on the sea – John 6:15-21

John 6:15–21 (KJV 1900)

When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

And when even was now come, his disciples went down unto the sea,

And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.

And the sea arose by reason of a great wind that blew.

So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

But he saith unto them, It is I; be not afraid.

Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

• He performed Miracles over Death

He raised Lazarus from the dead – John 11

John 11 (KJV 1900)

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

Now Jesus loved Martha, and her sister, and Lazarus.

When he had heard therefore that he was sick, he abode two days still in the same place where he was.

Then after that saith he to his disciples, Let us go into Judaea again.

His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

But if a man walk in the night, he stumbleth, because there is no light in him.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

Then said his disciples, Lord, if he sleep, he shall do well.

Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

Then said Jesus unto them plainly, Lazarus is dead.

And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

Then when Jesus came, he found that he had lain in the grave four days already.

Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

Jesus saith unto her, Thy brother shall rise again.

Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

And whosoever liveth and believeth in me shall never die. Believest thou this?

She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

As soon as she heard that, she arose quickly, and came unto him.

Now Jesus was not yet come into the town, but was in that place where Martha met him.

The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,

And said, Where have ye laid him? They said unto him, Lord, come and see.

Jesus wept.

Then said the Jews, Behold how he loved him!

And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

But some of them went their ways to the Pharisees, and told them what things Jesus had done.

Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

Then from that day forth they took counsel together for to put him to death.

Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?

Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

He raised Jairus’ daughter from the dead – Matthew 9

Matthew 9 (KJV 1900)

And he entered into a ship, and passed over, and came into his own city.

And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

And, behold, certain of the scribes said within themselves, This man blasphemeth.

And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

And he arose, and departed to his house.

But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

And Jesus arose, and followed him, and so did his disciples.

And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

For she said within herself, If I may but touch his garment, I shall be whole.

But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,

He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

But when the people were put forth, he went in, and took her by the hand, and the maid arose.

And the fame hereof went abroad into all that land.

And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

Then touched he their eyes, saying, According to your faith be it unto you.

And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

But they, when they were departed, spread abroad his fame in all that country.

As they went out, behold, they brought to him a dumb man possessed with a devil.

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

But the Pharisees said, He casteth out devils through the prince of the devils.

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

He raised the son of the widow of Nain from the dead – Luke 7:11-15

Luke 7:11–15 (KJV 1900)

And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

He didn’t use any CPR, use any kind of medications or potions.

The people that the Lord raised were already pronounced” DEAD” when He got to them.

But, what is most amazing, if that weren’t enough after three days, He walks out of a tomb that is guarded by Roman centurions, and sealed with an army-of occupation governor’s ring. His own resurrection was the greatest miracle of all.

1 Corinthians 15:3,4

1 Corinthians 15:3 (KJV 1900)

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

1 Corinthians 15:4 (KJV 1900)

And that he was buried, and that he rose again the third day according to the scriptures:

Hebrews 2:14

Hebrews 2:14 (KJV 1900)

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

Romans 6:9,10

Romans 6:9 (KJV 1900)

Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

Romans 6:10 (KJV 1900)

For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

Acts 2:24

Acts 2:24 (KJV 1900)

Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

* So, let’s stop just a moment and think.

We can see from a brief examination of Jesus Christ the Lord’s miracles that there is something drastically wrong with the people that profess today to have apostolic power.

We all can probably name somebody that we are familiar with today or we have known or heard of in the past that has claimed to have “supernatural” powers and the ability to exercise them.

First, the Scriptures say that the signs were given to Israel.

Secondly, the signs went out with the apostles.

The surest proof these people trying to counterfeit or imitate something that they cannot produce is that none of them anywhere, at any time, in front of anybody has reproduced any of the things we have been over.

There is not a case anywhere, where a so-called “healer” ever fed four or five thousand in the wilderness with a hand full of fishes and bread.

There are no cases of any Charismatic, Pentecostal, or Holiness movements that were found at a graveyard bringing back to life a four-day old corpse that stunk.

No, the ones that “claim” these powers today are fakirs and spoken of by the Apostle John in his writing.

Look what he says they are.

Revelation 2:2

Revelation 2:2 (KJV 1900)

I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

By the way just for the record, we never find anyone that performed a miracle of any kind in the scriptures “trying to get the glory for themselves” or “charging anyone for the services being rendered to the needy.”

The Lord said He was not going to share His glory with anybody else.

Isaiah 42:8 (KJV 1900)

I am the Lord: that is my name: And my glory will I not give to another, Neither my praise to graven images.

# The Pattern of Redemption

Why do the miracles in the Gospel of John show a pattern in which they function like small pictures, foreshadowing the climactic redemption in Christ’s crucifixion and resurrection?

Are these connections with the crucifixion and resurrection something exceptional or strange?

Or will we find similar connections in the other Gospels?

There are at least four main reasons why the connections are not exceptional, but belong to the very character of Jesus’s ministry.

The Goal of Jesus’s Ministry

First, Jesus’s ministry has a unified character and a unified goal.

Jesus understood himself as the Son sent by the Father to accomplish the Father’s plan of redemption.

He expressed his goal in a variety of ways: . . . (Matt. 20:28) (Luke 4:18–19) (Luke 19:10) (John 5:19)

Matthew 20:28 KJV 1900

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Luke 4:18–19 KJV 1900

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.

Luke 19:10 KJV 1900

For the Son of man is come to seek and to save that which was lost.

John 5:19 KJV 1900

Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

These descriptions show the inner unity between Jesus’s public ministry and his crucifixion and resurrection. Jesus’s whole life on earth was a life in which he “served.”

But his service came to a climax when he gave “his life as a ransom for many.”

The release of captives, as described in Luke 4:18–19 in Jesus’s quotation from Isaiah 61:1–2, took place all during his public ministry as he healed the sick and cast out demons.

Luke 4:18–19 KJV 1900

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.

Isaiah 61:1–2 KJV 1900

The Spirit of the Lord God is upon me; Because the Lord hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, And the day of vengeance of our God; To comfort all that mourn;

It came to a climax with the release from sin and death that he accomplished through his crucifixion and resurrection.

In Jesus’s public ministry he invited people to repent, and he had fellowship with notorious “sinners” like the tax collectors.

He came to save the lost (Luke 19:10; cf. Matt. 9:12–13).

Luke 19:10 KJV 1900

For the Son of man is come to seek and to save that which was lost.

Matthew 9:12–13 KJV 1900

But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Salvation for the lost took climactic form in his death and resurrection.

The Unity of the Kingdom of God

Second, the inner unity in Jesus’s ministry and death is underscored with the expression “the kingdom of God.”

Jesus announced the coming of the kingdom of God (Matt. 4:17; Mark 1:15) and he embodied it in his ministry.

Matthew 4:17 KJV 1900

From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

Mark 1:15 KJV 1900

And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

The expression “the kingdom of God” that Jesus used does not refer primarily to God’s providential rule over all history, but to the exercise of God’s saving power in climactic form.

Jesus’s ministry fulfilled Old Testament prophecies that looked forward to a final day when God would come and save his people.

Jesus, as the messianic king and as God himself, manifested the saving rule of God during his life, and then climactically in his resurrection.

Both his earlier ministry and his crucifixion and resurrection are aspects of a unified work of God, accomplishing the salvation promised in the Old Testament.

The Narrative Form of the Gospels, Leading to Climax

Third, each Gospel—each of the Synoptic Gospels as well as John— gives us a narrative account that leads somewhere.

Each builds toward the crucifixion and resurrection as the climax of its narrative.

We see Jesus introduced by John the Baptist, and then engaging in public ministry.

The ministry was going somewhere: going to the cross.

This goal is particularly highlighted when Jesus explicitly predicts his coming death, as in Matthew 16:21–23; 17:22–23; 20:17–19; 21:39; 26:2, and parallels in the other Gospels.

Matthew 16:21–23 KJV 1900

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Matthew 17:22–23 KJV 1900

And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Matthew 20:17–19 KJV 1900

And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

Matthew 21:39 KJV 1900

And they caught him, and cast him out of the vineyard, and slew him.

Matthew 26:2 KJV 1900

Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

Luke highlights the coming of the crucifixion by indicating already in Luke 9:51 that Jesus was going to Jerusalem (building on 9:31).

Luke 9:51 KJV 1900

And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,

The Gospels also show us the gradual intensifying opposition from the Jewish leaders, which points toward a final confrontation.

These ties between the middle of the story and its end invite us to see relationships between the individual episodes in Jesus’s life and the goal to which these episodes are heading.

The connections are all the more important because all the Gospels presuppose that God rules history.

The incidents they record are not merely random but are divinely designed to work out God’s purposes.

The Theological Unity of Redemption

Fourth, the Bible teaches that God’s work of redemption—throughout history—has an inner unity.

There is only one way of redemption, and that is through Christ and his work: Jesus said to him, (John 14:6)

John 14:6 KJV 1900

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. (Acts 4:12)

Acts 4:12 KJV 1900

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Miracles as Signs For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. (1 Tim. 2:5–6)

1 Timothy 2:5–6 KJV 1900

For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.

All the smaller steps that bring blessing and deliverance and restoration and health to people proceed from the grace of God, which always comes ultimately on the basis of the work of Christ. We do not deserve any of it. Because of sin, we deserve only death (Rom. 6:23).

Romans 6:23 KJV 1900

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

It is Christ’s work of substitution and victory that has made it possible for God to “be just and the justifier of the one who has faith in Jesus” (Rom. 3:26).

Romans 3:26 KJV 1900

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

The giving of wine at the wedding in Cana, the healing of the official’s son, and the healing of the sick man at the Sheep Gate all manifested the grace of God to people who did not deserve it.

In their temporal order, these miracles preceded the death and resurrection of Christ.

But in substance, they depended on the grace made possible through Christ.

Theologically, there is a deep unity in all acts of grace, because they all have the same basis in Christ.

We can see illustrations of this unity by thinking of redemptive plots.

All the miracles in the Gospels involve a transition from a situation of trouble or suffering to a situation of restoration or peace or harmony, through an act of deliverance by Christ.

This movement from trouble to resolution is a simple plot structure, common to all of the miracles. It is one factor that makes all of the miracles foreshadow the crucifixion and resurrection.

Christ’s crucifixion and death involved Christ as our representative experiencing the deepest possible difficulty.

The resurrection resolved the difficulty.

Because Christ acted as our representative, this victory over difficulty also then gets applied to us in the present age.

But it was also applied beforehand, as it were retroactively, to those to whom Christ ministered in his earthly ministry, and to Old Testament recipients of grace as well.

Often the miracles in the Gospels show vivid foreshadowings of the crucifixion and resurrection, at least with regard to some aspects of the meaning of Christ’s work.

The vividness increases when the particular kind of trouble already has an obvious symbolic relation ship to the deepest troubles of all—sin and death.

For example, the raising of Lazarus is an answer to death, and so it has a vivid connection with the resurrection of Christ, which is the final answer to death.

The healing of the man born blind has a vivid connection with healing of spiritual blindness and the giving of spiritual sight, because Christ has already announced that he is the light of the world (John 8:12).

John 8:12 KJV 1900

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

And this announcement has still further connections with the theme of spiritual light in the Gospel of John and in the Old Testament.

But in the broader sense, any healing from physical disease is pertinent.

The plot of healing moves from sickness to health through Christ’s work.

The plot of redemption moves from the spiritual sickness of sin to the spiritual health of righteousness, and from the Adamic body doomed to die to the new spiritual body free from death (1 Cor. 15:44–49).

1 Corinthians 15:44–49 KJV 1900

It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Righteousness and freedom from death come through Christ’s work.

The redemption that Christ accomplished is comprehensive in its implications.

Christ was raised, as we observed, to imperishable life, the life characterizing the new heaven and the new earth (Rev. 21:4).

Revelation 21:4 KJV 1900

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

In his experience he is the representative for the entirety of the new humanity.

His resurrection results in the resurrection of the new humanity in due time (1 Cor. 15:22–26, 50–57).

1 Corinthians 15:22–26 KJV 1900

For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.

1 Corinthians 15:50–57 KJV 1900

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

Not only so, but it is the basis for the comprehensive renewal of heaven and earth as well (Rom. 8:20–23; Rev. 21:1).

Romans 8:20–23 KJV 1900

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

Revelation 21:1 KJV 1900

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

So the movement from death to resurrection in the case of Christ’s personal history is organically related to the movement from a broken to a restored and harmonious endpoint in every sphere of life.

Richard Phillips captures how the miracles of Jesus point to the climactic work of Jesus in his crucifixion and resurrection: In our study of the miracles of Jesus Christ we are working from the premise that we have before us something more than random acts of kindness.

These miracles are not merely illustrations of Christ’s goodness and power but are living sermons regarding the nature and purpose of his saving work.

Enough said!

* As to the credibility of Jesus’ miracles: Jesus’ miracles are the basis for belief or disbelief of the New Testament and cannot be separated from it.

The records of the Lords miracles are not sensational or glowingly presented.

They are just presented in a matter-of-fact way.

Most of them were performed openly and in front of many witnesses for all to see.

Unless the Lord specifically prescribed a situation because of someone’s unbelief, there were no private audiences.

Jesus had nothing to hide even though He could have if He had wanted to.

It was all done in the open.

Jesus’ miracles were instantaneous and effective immediately.

Nobody had to be part of the prayer line, or have a card, or be worked into a frenzy.

Bam! Done!

* All of the efforts of intellectual skeptics to explain the Lord’s miracles outside of belief and faith, were and are, bamboozled.

The Lord said ain’t nobody figuring out anything unless He says so.

1 Corinthians 3:18,19

1 Corinthians 3:18 (KJV 1900)

Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

1 Corinthians 3:19 (KJV 1900)

For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

Ecclesiastes 3:14

Ecclesiastes 3:14 (KJV 1900)

I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.

* In closing, as far as the miracles performed by the Lord are concerned, let’s believe like the old southerner once put it who said, “I believe the whale swallowed Jonah because the Bible say’s so, but if the Bible said Jonah swallowed the whale, I would believe that too.”

“God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightiest overcome when thou art judged.” Romans 3:4 Miracles of the Lord Jesus Christ! Amen.

Romans 3:4 (KJV 1900)

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.