When you grow up in church, like I did, it’s easy to get used to hearing stories of Jesus’ miracles; to the point where we miss their significance. The story of how He healed a leper doesn’t have the same punch the twentieth time you hear it. Our reaction tends to be “He’s God, of course He can do that” or “He healed that guy. That’s nice” and then we move on without giving it a second thought. It’s not a bad thing to be familiar with Jesus’ miracles; just the opposite, but the nature of Jesus’ miracles reveals a very important truth about Him. As we all know, He healed people, cast out demons, and fed massive crowds. All nice things, but there’s more to it than just “Jesus is nice.” You don’t need me to tell you that. Furthermore, that wasn’t the main purpose of Jesus’ miracles.
Jesus did miracles, not just so people would think He was nice, or so that people would feel better, but primarily to authenticate His message. Throughout the Bible, miraculous signs have been used by God to authenticate His messengers, so that His people would know the message was from Him. Jesus’ miracles served the same purpose; they were God’s seal of authenticity on Jesus’ message that He was the Messiah.
Jesus didn’t have to authenticate His message with nice miracles; he could easily have opted for displays of raw power, like was show in Elijah’s confrontation with the prophets of Baal in 1 Kings 18:36-38, where God sent fire from the sky to vaporize the offering, the altar and the dust from the ground. Pretty impressive, right? He could have done that easily, but He didn’t. He could have vaporized the Pharisees when they said his power was from the devil, but He didn’t, even though that would have gotten His point across. Why not?
Unlike the false gods of the Greeks (who were real jerks), our God is kind and compassionate. Unlike the Muslims’ god, our God does not demand that his followers slay the infidels, and He certainly takes no joy from their death, see Ezekiel 33:11. We serve the God who chose to herald His coming with compassion and mercy, culminating in the sacrifice of Himself to make His people fit to be in His presence, not a god who demands war, conquest, and his followers’ own deaths.
Remember that next time you hear an angry anti-theist declaiming about how terrible they think God is. He chose to authenticate Himself with love and compassion towards the suffering; that is how full of love He is. That is not the action of a cosmic dictator, but of a God who cares deeply for people.
Like what you read? Leave a comment or share with your friends! (Or both. You can do both.)
One thought on “What You Can Learn About God From Jesus’ Miracles”
We are under constant temptation these days to substitute another Christ for the Christ of the New Testament. The whole drift of modern religion is toward such a substitution.
To avoid this we must hold steadfastly to the concept of Christ as set forth so clearly and plainly in the Scriptures of truth. Though an angel from heaven should preach anything less than the Christ of the apostles let him be forthrightly and fearlessly rejected.
The mighty, revolutionary message of the Early Church was that a man named Jesus who had been crucified was now raised from the dead and exalted to the right hand of God. “Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36).
Less than three hundred years after Pentecost the hard-pressed defenders of the faith drew up a manifesto condensing those teachings of the New Testament having to do with the nature of Christ. This manifesto declares that Christ is
God of the substance of His Father, begotten before all ages: Man of the substance of His mother, born in the world: perfect God and perfect Man, of a reasonable soul and human flesh subsisting: Equal to His Father, as touching His Godhead: less than the Father, as touching His manhood. Who, although He be God and man, yet He is not two, but one Christ. One, not by conversion of the Godhead into flesh, but by the taking of the manhood into God. One altogether, not by the confusion of substance, but by the unity of Person. For as the reasonable soul and flesh is one man, so God and man is one Christ.
Even among those who acknowledge the deity of Christ there is often a failure to recognize His manhood. We are quick to assert that when He walked the earth He was God with men, but we overlook a truth equally as important, that where He sits now on His mediatorial throne He is Man with God.
The teaching of the New Testament is that now, at this very moment, there is a Man in heaven appearing in the presence of God for us. He is as certainly a man as was Adam or Moses or Paul. He is a man glorified, but His glorification did not dehumanize Him. Today He is a real man, of the race of mankind, bearing our lineaments and dimensions, a visible and audible man whom any other man would recognize instantly as one of us.
But more than this, He is heir of all things, Lord of all worlds, Head of the Church and the Firstborn of the new creation. He is the way to God, the life of the believer, the hope of Israel and the high priest of every true worshiper. He holds the keys of death and hell and stands as advocate and surety for everyone who believes on Him in truth.
This is not all that can be said about Him, for were all said that might be said I suppose the world itself could not contain the books that should be written. But this in brief is the Christ we preach to sinners as their only escape from the wrath to come. With Him rest the noblest hopes and dreams of men. All the longings for immortality that rise and swell in the human breast will be fulfilled in Him or they will never know fulfillment. There is no other way (John 14:6).
Salvation comes not by “accepting the finished work” or “deciding for Christ.” It comes by believing on the Lord Jesus Christ, the whole, living, victorious Lord who, as God and man, fought our fight and won it, accepted our debt as His own and paid it, took our sins and died under them and rose again to set us free. This is the true Christ, and nothing less will do.
But something less is among us, nevertheless, and we do well to identify it so that we may repudiate it. That something is a poetic fiction, a product of the romantic imagination and maudlin religious fancy. It is a Jesus, gentle, dreamy, shy, sweet and feminine, almost effeminate, and marvelously adaptable to whatever society He may find Himself in. He is cooed over by women disappointed in love,
patronized by pro tem celebrities and recommended by psychiatrists as a model of a well-integrated personality. He is used as a means to almost any carnal end, but he is never acknowledged as Lord. These quasi Christians follow a quasi Christ. They want his help but not his interference. They will flatter him but never obey him
The argument of the apostles is that the man Jesus has been made higher than angels, higher than Moses and Aaron, higher than any creature in earth or heaven. And this exalted position He attained as a man. As God He already stood infinitely above all other beings. No argument was needed to prove the transcendence of the Godhead. The apostles were not declaring the preeminence of God, which would have been superfluous, but of a man, which was necessary.
Those first Christians believed that Jesus of Nazareth, a man they knew, had been raised to a position of Lordship over the universe. He was still their friend, still one of them, but had left them for a while to appear in the presence of God on their behalf. And the proof of this was the presence of the Holy Spirit among them.
One cause of our moral weakness today is an inadequate Christology. We think of Christ as God but fail to conceive of Him as a man glorified. To recapture the power of the Early Church we must believe what they believed. And they believed they had a God-approved man representing them in heaven.
Tozer, A. W., & Verploegh, H. (1993). The warfare of the spirit (pp. 156–160). Camp Hill, PA.: WingSpread.