Jesus...miracles and wonders in the Gospels

blog#16, Jesus...miracles and wonders in the Gospels

Matthew 11:20, mentions that Jesus began to reproach the cities wherein most of his “mighty works” were done. The next verse (v.21), lists Chorazin and Bethsaida, as being upbraided by him, because they had witnessed so many “mighty works,” yet had not repented.

Afterward, in Matthew 11:23, Jesus mentions another city that had witnessed so many of God’s mighty works under his ministry. “And thou, Capernaum, which art exalted unto heaven, shall be brought down to hades: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.” Jesus named 3 cities that saw and witnessed many “mighty works;” Chorazin, Bethsaida, and Capernaum.

The Greek term associated with all these examples where the English renders “mighty works,” is doo’-na-mis (Strong’s Greek Conc. # 1411). It’s used also in Matthew 13:54-58, which informs us of limitations upon Jesus’ ministry, in his own region, and because of family familiarity. The 58th verse says: “And he did not many mighty works there because of their unbelief.” Doubts can certainly hinder some “mighty works.”

I recall a verse found in Psalms 78:41 (K.J. Version): “Yea, they turned back and tempted God, and limited the Holy One of Israel.” Israel had provoked God and grieved Him in the wilderness, and thereby had placed limitations upon themselves and God’s power. Psalm 78:32 gives us insight to the “limitation” : “for all this they sinned still, and believed not for His wonderous works.” The wording, believed not, and unbelief, are the same in meaning.

However, they were many other instances without limitation reported by the Gospels. Notice, Luke 9:43: And they were all amazed at the mighty power of God, but while they wondered every one at all things which Jesus did, he said unto his disciples”...Then again in Luke 19:37, when all the people saw him descending Mount Olivet; they exclaimed with loud voices: Praise God, ...for all the mighty works that they had seen...

The two disciples on the road to Emmaus sum up the reputation of Jesus among the people in Luke 23:19: ...Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people”...

Mark 9:39, is also interesting, for in that verse the word “miracle” is rendered by K.J. Version translators, from the same Greek word doo’-na-mis, which in those other examples was rendered “mighty works.”

It’s found again in Acts 2:22, where Peter uses it of Jesus, saying: “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders, and signs, which God did by him in the midst of you”...

We are unable to read the Gospels, without being impressed over and over by the mighty works of God, when Jesus healed, delivered, and exorcised demons from the people. Peter used three words to express the demonstration of God’s mighty power. 1. dunamis, 2. teras, 3. seimion. In order as shown, miracle, wonder, and sign.

In Rabbinic thought, that God performed miracles was never questioned, but their purpose was to ‘sanctify His great Name in the world.’ In addressing the people of Israel, God is accredited with these words: All the miracles and mighty acts which I have performed for you, were not with the object that you should give me a reward, but that you should honor Me like dutiful children and call Me your Father (Exod. R. XXXII.5).

Gospel narratives also use the term “healing” in some King James Version examples. Those verses reveal an abundance of cures taking place during Jesus’ ministry. Matthew 4:23 is one case: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” Matthew 9:35, Luke 9:6, and Luke 9:11, are all verses that also use the word healing/ed. Our Greek source is ther- ap -yoo’ -o (Strong’s # 2323). From it we have evolved an English word similar in meaning: therapy.

The Hebrew Bible contains instances where God declares to “am Yisrael” (people of Israel); I am the Lord healing you (Exodus 15:26). The descriptive Divine name there is Yehovah Rophekha. But, What is simply said there in one of the two Hebrew phrases is: HEALING YOU. Thus, Yehovah Rapha is not technically accurate since the Hebrew suffix calls for “you.”

An accurate translation would be: For I am Yehovah your Healer (note, I use the hybrid form Yehovah, rather than the 4 letter Tetragrammaton). Thus, to assert and invoke the Divine name without the inclusive term “YOU,” falls short of scriptural completion.

God wanted to heal, not only the bitter waters of Marah, but He desired to heal “am Yisrael,” and gave specific conditional promises which would remove diseases from them, that had been experienced by Israel’s enemies.

Other verses indicate the same. Look at Exodus 23:25: “and you shall serve the Lord your God, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.” The concern of the Lord for Israel’s well being in the harsh desert climate, and their sojourning is expressed so nicely in Deuteronomy 8:4: “Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.”

The God of Avraham, the God of Yitzhak, and the God of Yaakov, has always provided for His children, even in hard times. Is not His name also Yehovah Yireh (Jehovah Jireh)? Yehovah will see [to it/provide].

King David, in Psalms 103:3, recognized the benefits of the Lord and stated this: “who forgiveth all thine iniquities; who healeth all thy diseases.” Forgiveness and healing were not just invented at the cross of Golgotha. God has been forgiving and healing people since the earliest of times. Remember in Genesis 20:17, when Avraham prayed for Avimelech, after the man restored his wife? The verse says: “So Avraham prayed unto God: and God healed Avimelech, and his wife, and his maidseravants; and they bare [children].”

That is the first time in the English Bible version, where a healing takes place as a direct result of prayer, and the word “healed” appears.