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General Bible Courses > Living by the Book > Messiah of the Book

Chapter 6: Teaching and Miracles

Overview

  IN THIS CHAPTER, you will discover:  

·   The characteristics of Jesus’ teachings.

·   The forms of Jesus’ teachings.

·   The nature of Jesus’ miracles.

·   The biblical meaning of faith.  

AS A RESULT, you will be able to:  

·   Better understand the content of Jesus’ teachings.

·   Incorporate Jesus’ teaching methods into your teaching.

·   Understand and defend the biblical view of miracles.

·   Experience miracle-working faith in your life.

Jesus the Teacher: Part 1

Key Scripture: “"Finally the temple guards went back to the chief priests and Pharisees, who asked them, ‘'Why didn’t you bring him in?’' ‘No one ever spoke the way this man does,’ the guards declared"” (John 7:45-46).

One of the most frequently used titles for Jesus is “"teacher."” The writers of the gospels designated Jesus as a teacher forty-five times and called Him "“rabbi"” fourteen times, though He had not undergone the normal course of instruction to become a rabbi. His disciples - literally, “"learners" - forsook everything to listen to His words. Jesus’ masterful use of parables, proverbs, metaphors, and other literary forms show Him to have been an extraordinary teacher with a profound familiarity with the Old Testament.

Jesus'’ ability to meet people on their level and raise them to His own is evident throughout Scripture. The simplicity, terseness, and vividness of His illustrations and moral maxims make them timeless and unforgettable. With economy and precision, Jesus spoke directly to the spiritual need of those who presented themselves to Him. When attacked, He could make the true motives of His accusers evident and explode their false logic with a well-directed question.

Perhaps the most unusual quality of Jesus’ teaching was the tone of finality and authority He conveyed. Jesus was as unapologetic about the uniqueness of His wisdom as He was about the uniqueness of His relationship with the Father. The supreme authority in the Jewish world was Scripture, which Jesus confirmed: “"Not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished"” (Matt. 5:18). Yet Jesus set Himself above Scripture to interpret its truer meaning, often in apparently radical ways. His repeated phrase, “"You have heard that it was said…...But I tell you"” (vv. 21-48), reveals the absolute conviction with which Jesus spoke. His words have the same authority as Scripture: “"Heaven and earth will pass away, but my words will never pass away"” (24:35).

Because of the divine source of Jesus'’ teachings, they are binding on earth and in the world to come. Their significance outlasts time. No wonder Jesus did not hesitate to compare Himself with the most renowned wise man of ancient Israel: "“Now one greater than Solomon is here"” (28:42).

Jesus' Teaching

Characteristics of Jesus'’ Teaching

I. Adaptable: Suited to His Listeners

  • • Great crowds (Mark 4:1-8).
  • • Hostile religious leaders (Matt. 21:23-27).
  • • Individuals who sought Him privately (John 3:1-21).
  • • Inner circle of disciples (Matt. 13:10-23).

II. Apt: Fit the Occasion

  • • Ordinary incidents (Mark 12:41-44).
  • • Nature (Matt. 21:18-22).
  • • Festive occasions (John 2:1-11).

III. Authoritative: Spoken with Divine Conviction

  • • Did not appeal to external authorities (Matt. 7:28-29).
  • • Spoke with authority regarding Scripture (Matt. 5:17-20; 43-48)


IV. Practical: Applicable to Life

  • • Concise and simple (Matt. 6:9-15, 24).
  • • Directed to spiritual needs (John 4:7-26).
  • • Unforgettable illustrations (Matt. 7:24-27).
  • • Testable (John 7:16-17).

Scripture Reading: John 7:32-11:16.

The Feast of Tabernacles was the occasion for a dramatic self-declaration by Jesus. Leviticus 23:39-43 explains the reason for the festival and gives instructions about how it should be celebrated. The feast was not only a commemoration of God’s care for the wandering nation of Israel, but also a harvest celebration, sometimes called the Feast of Ingathering (Ex. 23:16). It was the most joyous and popular of the feasts. Attendance was compulsory for male Jews living within fifteen miles of Jerusalem, so the crowd gathered in Jerusalem was immense.

On each day of the festival everyone would come to the temple with palm branches and march around the great altar. The priest then went to the Pool of Siloam with a golden pitcher, filled it, and carried it back to the temple. When he arrived, the celebrants repeated: “"With joy you will draw water from the wells of salvation"” (Isa. 12:3). While the priest poured the water out as an offering to God, the priestly choir sang Psalms 113-18, punctuated by shouts of praise and the waving of palm branches by the people. In unison they recited Psalm 118:29: “"Give thanks to the Lord, for he is good; his love endures forever.”" They thanked God for the gift of the water of life in the past (Ex. 17:5-6), in the present, and in the future (Zech. 14:16-21).

On the “"last and greatest"” day of the feast, Jesus stood up conspicuously from the midst of the great crowd seated in the temple. For seven days the wall of the temple had rung with the cry “Give thanks to the Lord.” Now Jesus said in a loud voice: “"If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him"” (John 7:37-38). We can hardly imagine the dramatic intensity of this scene. It was as if Jesus ascribed the significance of the entire festival to Himself. It is in Jesus that the “"wells of salvation"” find their source. He is the door through which the greatest of “"ingatherings”" will occur.

Life Application: In our lesson we noted that Jesus suited His message to His listeners in many ways. Look at the qualities of Jesus’ teaching listed in the outline and examine the scripture references given there. How can you - as a parent, employer, or Sunday school teacher - learn to imitate Jesus'’ teaching methods in your communication?

Jesus the Teacher: Part 2

Key Scripture: “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me” (John 8:28).

Key Words: Metaphor, Simile, Hyperbole, Irony, Paradox

Jesus used many literary devices in His teaching. One device He commonly used is metaphor, the explicit comparison between two unlike things. When Jesus called Himself the “"bread”" of "“life"” (John 6:35), He meant that faith in Him and obedience to His words would bring everlasting life. He was the true “"bread"” from heaven of which Moses'’ manna was merely a prefiguring. A simile also compares unlike things, but uses terms such as "“like"” or "“as."” Jesus sent His disciples out "“like sheep among wolves,”" which suggests their defenselessness before their persecutors. Because of this vulnerability, they were to be “"as shrewd as snakes and as innocent as doves"” (Matt. 10:16).

Hyperbole is a gross exaggeration made to emphasize a point. Swallowing camels (Matt. 23:23-24) and cutting off a hand or foot or plucking out an eye (Mark 9:43-47) are deliberate overstatements that serve to illustrate the hypocrisy of the Pharisees and the seriousness of sin, respectively. Irony is a subtle form of comparison that can be wry, humorous, or tragic. The parable of the Good Samaritan embodies an ironic twist in that the Jewish lawyer is forced to recognize a despised Samaritan, rather than the Levite priest, as the hero of the story.

Some of Jesus'’ most profound and memorable teachings were expressed as paradoxes, or apparent contradictions. Sayings such as "“The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life"” (John 12:25) embody the essence of kingdom ethics. The Beatitudes (Matt. 5), Jesus'’ insistence upon being born again (John 3:3), and His claim that "“if anyone keeps my word, they will never see death"” (8:51) all seem to contradict worldly reason. In reality, they reveal the true meaning of “"blessedness”" and “"life."”

Jesus delivered much of His teaching in parabolic form for several reasons. Who can resist a well-told story? Parables communicate complex truths in a form even a child can comprehend. But parables go beyond conveying truths. They implicate and involve the listener in the truths they convey (see 2 Samuel 12:1-7). Sincere listeners who heard Jesus’' parables often found themselves unexpectedly confronted with the reality of the kingdom of God, and with God Himself in the form of Christ. Jesus'’ parables created an arena where revelation could occur. God’s grace was free to disarm the hearers and awaken a true sense of “"asking"” and "“seeking"” in their hearts.

Jesus' Teaching

I. Teaching Techniques of Jesus

  • • Dialogue and counter questions (Luke 10:25-37).
  • • Metaphor (Matt. 21:23-27) and simile (23:27).
  • • Hyperbole (Mark 10:24-25) and irony (Luke 10:29-37).
  • • Paradox (Mark 8:35; 10:43-44).
  • • Logical argument (Matt. 7:9-11; 12:26; Mark 3:4).

II. Forms of Jesus'’ Teaching

• Parable (Matt. 13:1 ff.).
• Proverb (Matt. 6:21; 26:52).
• Poetic parallelism (Matt. 7:7-8, 17-18).

III. Major Topics of Jesus’ Teaching

  • • His testimony concerning Himself (see former lessons)
  • • The nature and character of God (Matt. 5:48; John 4:24; 20:17).
  • • The kingdom of God
    • –As obedience to the king (Matt. 6:10).
    • –As supremely important (Matt. 13:44-46).
    • –As spiritual and invisible (Luke 17:20-21).
    • –As a matter of the heart (Matt. 5:3-10).
    • –As a present, progressive reality (Mark 4:26-29).

IV. Uniqueness of His Teachings

  • • Fit all people regardless of time or culture.
  • • Remain unsurpassed in their ethical profundity.
  • • Are unaccountable in terms of Jesus’ background and environment.

Scripture Reading: Matthew 19:1-12; 20:1-28; Mark 10:13-31; John 11:17-57.

Jesus'’ raising of Lazarus from the dead in John 11 is unarguably His most impressive miracle, or “"sign."” Jesus raised other people from the dead, but in each of these cases, the person had just died. Lazarus had been dead and buried for four days. According to Jewish belief, the spirit of the deceased lingered about the body for three days until decomposition made the features unrecognizable; then it departed. Jesus delayed responding to Martha and Mary’'s request to come and heal Lazarus until four days had passed. From the very beginning He knew what He would do.

Mary, Martha, and Lazarus were dear friends of Jesus. Emotions ran high after Jesus arrived at Bethany. Both Mary and Martha reproached Jesus for not coming in time to save Lazarus. Martha displayed “"mustard seed"” faith, hoping that Jesus might yet perform a miracle. Jesus responded to her faith with another one of the seven "“I am"” sayings that are a major theological element of John’'s gospel: "“I am the resurrection and the life”" (v. 25). This life is not merely physical life (Greek bios), but the endless, indestructible, self-existent life (Greek zoe) of the Father. This is the life that Jesus is and that He gives. With this knowledge we can better understand puzzling verses such as 5:24 and 8:51.

Although Jesus'’ divinity is conspicuous in the preceding verses, His humanity becomes evident in those that follow. After Mary comes out to meet Jesus, followed by the wailing mourners, Jesus "“was deeply moved in spirit"” (v. 33). The Greek term for "“deeply moved”" suggests anger. Jesus trembled, perhaps groaning involuntarily, with anger and sadness. Was it because the wailing of the professional mourners clashed with Martha'’s faith? Was it because He sensed the unbelief and hostility of those around Him? Was He angry at the very hideousness of death and the ravages it had taken upon His loved ones? Or was Jesus looking ahead, knowing that this miracle would be the final catalyst that would bring about His betrayal and death?

The Greeks who read John’s gospel would be amazed at the notion of a God who felt so deeply. They thought that God was a being who transcended all emotion. The Jesus who stood weeping quietly at Lazarus - tomb — but who would soon call Him out of that tomb with a voice that reached across an infinite abyss - was indeed a new revelation. He was a God who had come completely and unreservedly to share Himself with the humanity He loved.

Life Application: The young man who asked Jesus what was necessary to inherit eternal life (Mark 10:17-27) had sincerely attempted to keep all the commandments. Yet, as Guthrie points out, “"he was aware that more was needed"” (p. 253). Jesus loved Him; but seeing the man’s attachment to his wealth, He invited him to a deeper spiritual maturity by selling his possessions and giving the money to the poor. If you were in the place of the young man, what would Jesus invite you to do? What attachments serve as obstacles to your maturing spiritually?

The Works of Christ

Key Scripture: "“Even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father”" (John 10:38).

According to Christian theology, we live in an “"open"” universe. God is not an object within the created order, but is "“outside”" or "“above"” it. He precedes it, having created it; and its “"laws"” were formulated by Him. Miracles are not acts that violate nature; they are “"super" natural, that is, more than natural. They are expressions of a causality outside and above nature - the will of God. Simply put, miracles are God doing something only God can do.

Some have attempted to explain the miracles found in the New Testament in naturalistic terms. They suggest that the miracles and healings accomplished by Jesus resulted from the power of suggestion, or mind over matter. Such explanations are plainly not in line with the evidence of Scripture. Withered hands cannot be instantly restored by the power of suggestion, nor can the wind and the waves be stilled in a moment by “"positive thinking."” The only reasonable explanation for Jesus’ miracles is that given by Jesus Himself. “"You are from below; I am from above. You are of this world; I am not of this world”" (John 8:23). If Jesus was who He said He was, His miracles cease to be problematic. Indeed, they are just the kind of actions natural to a divine person. Jesus was able to work miracles because He was the Son of God.

As with the doctrine of the Virgin Birth, belief in the authenticity of Jesus'’ miracles serves as a foundation for other important doctrinal beliefs. The early church appealed to the miracles - especially the Resurrection - as proof that Jesus was the Christ. The very hallmark of apostleship was the testimony of having seen the risen Christ (Acts 1:22; 1 Cor. 9:1). Saving faith is ultimately grounded in an encounter with the Holy Spirit, rather than on empirical evidence (John 6:44). Still, the testimony of Jesus’ miracles plays a part in helping us appropriate such faith. The miracles testify that it is indeed God whom we meet in Jesus Christ. More than a demonstration of God’s power, Jesus'’ miracles are a demonstration of His love.

Miracles of Jesus

I. Jesus'’ Miracles Were More than Psychological in Nature

  • • Unaccountable by modern science (Matt. 8:23-27; 12:10-13).
  • • Not “"mind over matter"” (Matt. 14:15-21; 21:18-22).
  • • Focus was spiritual (see Key Scripture).

II. The Supreme Miracle: Jesus Himself

  • • Miraculous in His birth (Luke 1:34-35).
  • • Miraculous in His incarnation (John 1:10, 14).
  • • Miraculous in His authority (Mark 1:23-27).
  • • Miraculous in His resurrection (Rom. 1:4).

III. New Testament Terms for Miracles

  • • “"Work"” [Gr. ergon]: A deed to attract attention (John 7:3).
  • • “"Wonder"” [Gr. teras]: A deed to create awe (Acts 4:30).
  • • “"Power"” [Gr. dunamis]: A token of omnipotence (Luke 5:17).
  • • “"Sign"” [Gr. semeion]: An expression of divinity (John 12:37).

IV. The Purpose of Jesus’ Miracles

  • • Not to help Himself (Matt. 4:2-4); satisfy the curious (16:14); or compel belief (Luke 16:31).
  • • Miracles were:
    • –Signs that He was the Son of God (John 15:24).
    • –Examples of what He can and will do today (John 14:12-14).
    • –Evidences of the Father’s compassion (John 5:36).
    • –Indications that Satan’s rule had been shattered (Luke 10:18).
    • –Confirmations that the kingdom of God has come (Matt. 12:28).

Scripture Reading: Matthew 20:29-34; 21:18-22; Luke 19:1-27, 45-20:8; John 12:1-19.

Mary'’s anointing of Jesus on the eve of His betrayal and death was an act of startling tenderness. Jesus prophesied that her act would be remembered and honored on a worldwide scale (Matt. 26:13; Mark 14:9). Mary'’s gesture was to have far-ranging significance because of its exquisite spiritual purity. The heavy alabaster jar she held in her hands represented her heart. She broke it open and emptied it all before her Master and Lord in utter humility and devotion.

It was considered indecent for a respectable Jewish woman to unbind her hair in public. Yet Mary wiped Jesus'’ feet with her unbound hair, an act of selfless adoration. When the disciples complained about the waste involved, Jesus replied, "“Leave her alone. . . . You will always have the poor among you, but you will not always have me”" (John 12:7, 8). Martha’'s deed was an act after Jesus'’ own heart. In fact, He would repeat her actions Himself in one of His last, most profound teachings to His disciples (John 13:5).

Mary'’s anointing undoubtedly touched Jesus’ heart in a deeply personal way. Clearly His mind was on His impending death (John 12:7). As His "“hour"” approached, Jesus knew deep anguish (Matt. 26:38-39; John 12:27). As He watched Mary pour out her offering, He may have reflected on His own mission, which was to pour out His life unto death to make intercession for transgressors (Isa. 53:12). Mary'’s lovely act of devoted self-giving may have reassured Jesus in some small way of the rightness of His own.

Life Application: The “"kingdom logic"” illustrated in the parable of the ten minas (Luke 19:11-17) is that those who fail to use their gifts lose their gifts. What gifts has the Lord given you? Are you "“investing"” those gifts in his service? If not, how can you begin to do so?

Faith and Miracles

Key Scripture: “Let us fix our eyes on Jesus, the author and perfecter of our faith” (Hebrews 12:2).  

The promises of the Bible are staggering and, if we are willing to admit it, also sometimes confusing. Statements like: “Whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:24) seem to imply that there is no limit to faith’s power, except our own ability to believe. But how do we reconcile this idea of prayer with Jesus’ instruction to pray: “Your will be done on earth as it is in heaven” (Matt. 6:10)? How do we reconcile it with unanswered prayer? And if we must preface every prayer with “if it be thy will,” how are we to pray with the confidence that brings forth miracles?

These questions do not have simple answers. But we can begin by noting that the biblical word for “faith” denotes personal reliance or trust. When we “have faith” in the biblical sense, our focus is always on God, not on our own believing. Authentic faith is authenticated by its object — God. Similarly, miracle-working faith is empowered by its object — God. It is not our faith that moves mountains; it is God. Miracle-working faith is a gift from God (1 Cor. 12:9); yet it is a gift for which we may ask (14:1).

In the modern “faith movement” much emphasis is put on “positive confession.” Positive thinking or a positive mental attitude is not, however, the same as faith. Faith will indeed lead to a positive mental attitude. But much “faith teaching” consists of having faith in faith rather than having faith in God. Faith in faith is actually faith in ourselves. It focuses on conjuring up our own belief rather than trusting in God. Genuine faith is born when we practice coming into the presence of God, gazing upon Him, and measuring our problems against His greatness and power.

The gospels show that many who came to Jesus for miracles had weak or imperfect faith (Mark 9:24). But as our Key Scripture points out, Jesus is both the author and perfecter of our faith. As we dwell in the presence of God on a daily basis, we learn to practice faith regarding our “daily bread” (Matt. 6:11). This daily practice of faith leads to the habit of faith, and finally to a life of faith. The life of faith is characterized by boldness, excitement, joy, confidence, and trust in God. Those living such a life learn to expect, witness, and perform miracles.  

Audio Streaming Outline:  

I. Miracles Occur According to our Faith

  • We are to “have faith and do not doubt” (Matt. 21:21).
  • With faith “nothing will be impossible” (Matt. 17:20).
  • Unbelief hinders miracles (Matt. 17:19-20).

II. True Faith Has God as its Object

  • We are not to have faith in faith, but faith in God (Mark 11:22).
  • “Positive thinking” is not biblical faith.
  • We cannot perfect our faith; Christ can (see Key Scripture).

III. How to Have Biblical Faith

  • Look away from all else and toward Christ.
  • Measure God, not your faith.
  • Appraise situations according to God’s ability, not the size of your faith.
  • Genuine faith relies on God’s faithfulness.

IV. The Disadvantages of Having Little Faith

  • Fearfulness and constant anticipation of failure.
  • Reluctance to act on God’s word.
  • Lack of trust in God’s promises.
  • Lack of growth in one’s personal relationship with God.
  • No joy or excitement in spiritual life.

V. The Advantages of Having Great Faith

  • Confidence in facing the challenges of life.
  • Boldness in acting on God’s word.
  • Security in the everlasting promises of God.
  • Deepened personal communion with God.
  • Joy, excitement, and the presence of miracles.

Scripture Reading: Matthew 21:33-22:14, 41-46; Mark 12:28-34; Luke 20:19-40; John 12:20-36.  

Textbook Summary: Many of our scripture references for this lesson relate the interaction of Jesus and the religious authorities in Jerusalem. The tension between the two was building to a breaking point. In looking for an excuse to arrest or discredit Jesus, the scribes and Pharisees asked Jesus several questions. His answers were pointed and brilliant, astonishing His hearers and silencing His opponents. In Matthew 22:41-46, an important passage repeated in the other synoptics, Jesus goes on the offensive and questions His questioners.

The Pharisees thought they knew all about the coming messiah (Matt. 22:41). They called him the son of David, the commonest messianic title (Isa. 11:1-3; Jer. 23:5-6; Ezek. 34:23-24). Jesus avoided using either the label “messiah” or “son of David,” because their nationalistic connotations were inadequate to describe His true mission or identity. In a penetrating analysis of Scripture, Jesus dumbfounded the Pharisees and proved that they did not know the most basic truth about the Messiah.

Psalm 110:1 is a coronation psalm in which David prophetically describes the enthronement of the messianic king. It reads: “The Lord (Yahweh) says to my Lord (adonai): ‘Sit at my right hand until I make your enemies a footstool for your feet.’” As the Hebrew text makes clear, God (Yahweh) is speaking to the messiah, who is David’s Lord (adonai). Jesus’ question to the Pharisees was: “If David calls him [the messiah] ‘Lord,’ how can he be his son?” (Matt. 22:45). Jesus implied that it is not sufficient to think of the messiah as the son of David. He is more than that; He is the Son of God.

Life Application: Look at sections IV. and V. of your Outline. Does your life reflect the disadvantages of having little faith, or the advantages of having great faith? To experience more of the advantages of great faith, implement section III. “How to Have Biblical Faith." Above all, concentrate on developing a prayer life marked by patience, obedience, and constancy. Then you will “abide in Christ” (John 15), genuinely experiencing God’s presence and direction.

Take the quiz

Quiz Instructions

Test your knowledge by taking this short quiz which covers what you just read. Select the correct response based on the lessons and concepts.

1. Jesus’' teaching was noted for its tone of finality and __________.

Authority

Drama

2. Jesus set Himself above __________ to interpret its truer meaning often in apparently radical ways.

Scripture

Heaven

3. The Pharisee __________ questioned Jesus’' condemnation without a fair trial.

Nicodemus

Paul

4. Jesus told the Pharisees that they could not understand Him because they were slaves of __________.

Money

Sin

5. The Jews recognized Jesus'’ statement "“Before Abraham was, I am"” as a claim to be __________.

Moses

God

6. “"I am the light of the world"” is an example of a __________.

Metaphor

Simile

7. A __________ is a gross exaggeration made to emphasize a point.

Onomatopeia

Hyperbole

8. __________ are stories that implicate and involve the listener.

Parables

Myths

9. __________ prophesied that one man - Jesus - should die for the nation.

Joseph of Arimathea

Caiaphas

10. Jesus'’ teaching on divorce went back to the __________ ordinance.

Creation

Ark of the Covenant

11. Miracles are expressions of a causality outside and above nature - the __________ of God.

Will

Judgement

12. The hallmark of apostleship was the testimony of having seen the __________ Christ.

Risen

Crucified

13. More than a demonstration of God's power, Jesus' miracles are a demonstration of his __________.

Hard work

Love

14. Tax collectors were notorious for committing __________.

Extortion

Murder

15. The Roman general __________ destroyed Jerusalem.

Constantine

Titus

16. The biblical word for "faith" denotes personal __________.

Reasons

Trust

17. Mary anointed Jesus' feet with ointment, then wiped them with her __________.

Towel

Hair

18. Miracle-working faith is a __________ from God, for which we may ask.

Gift

Curse

19. The __________ denied the resurrection of the dead.

Sadducees

Emperor

20. As human, Jesus was David's son; as divine, he was David's __________.

Cousin

Lord

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