Miracles of Jesus
Cleansing a Leper – Matthew 8:2, Mark 1:40 , Luke 5:12
Healing a Centurion’s Servant (of paralysis) – Matthew 8:5, Luke 7:1
Healing Peter’s Mother-in-law – Matthew 8:14, Mark 1:30, Luke 4:38
Healing the sick at Evening - Matthew 8:16, Mark 1:32, Luke 4:40
Stilling the Storm - Matthew 8:23, Mark 4:35 , Luke 8:22
Devils Entering a Herd of Swine - Matthew 8:28, Mark 5:1, Luke 8:26
Healing a Paralytic - Matthew 9:2, Mark 2:3, Luke 5:18
Raising the Ruler’s Daughter - Matthew 9:18,23, Mark 5:22,35, Luke 8:40,49
Healing the Hemorrhaging Woman - Matthew 9:20, Mark 5:25 , Luke 8:43
Healing Two Blind Men - Matthew 9:27
Curing a Devil-possessed, Dumb Man - Matthew 9:32
Healing a Man’s Withered Hand - Matthew 12:9, Mark 3:1, Luke 6:6
Curing a Devil-possessed, Blind and Dumb Man - Matthew 12:22, Luke 11:14
Feeding the Five Thousand - Matthew 14:13, Mark 6:30 , Luke 9:10, John 6:1
Walking on the Sea - Matthew 14:25, Mark 6:48 , John 6:19
Healing the Gentile Woman’s Daughter - Matthew 15:21, Mark 7:24
Feeding the Four Thousand – Matthew 15:32, Mark 8:1
Healing the Epileptic Boy - Matthew 17:14, Mark 9:17 , Luke 9:38
Temple Tax in the Fish’s Mouth – Matthew 17:24
Healing Two Blind Men - Matthew 20:30, Mark 10:46 , Luke 18:35
Withering the Fig Tree - Matthew 21:18, Mark 11:12
Casting Out an Unclean Spirit - Mark 1:23, Luke 4:33
Healing a Deaf and Dumb Man - Mark 7:31
Healing a Blind Paralytic at Bethsaida - Mark 8:22
Escape from the Hostile Multitude - Luke 4:30
Draught of Fish - Luke 5:1
Raising of a Widow’s Son at Nain - Luke 7:11
Healing the Infirm, Bowed Woman - Luke 13:11
Healing the Man with Dropsy - Luke 14:1
Cleansing ten Lepers - Luke 17:11
Restoring a Servant’s Ear - Luke 22:51
Turning Water into Wine – John 2:1
Healing the Nobleman’s Son (of fever) - John 4:46
Healing an Infirm Man at Bethesda - John 5:1
Healing the Man Born Blind - John 9:1
Raising Lazarus - John 11:43
Second Draught of Fish - John 21:1
Cleansing a Leper
Matt 8:1-4. Make me clean – According to the law of Moses, to be leprous was to be ceremonially unclean (see Lev.
13:45 ,46). Jesus…touched him, which instead of bringing uncleanness to Jesus, caused the total cleansing of the
leper! The purpose of Jesus in giving the command to tell no man was to draw attention away from the miracle itself -
and to appeal to the spiritual need in man. In the Gospels the crowds were often attracted by Jesus’ miracles, but
not always by His message. Show thyself to the priest, that is, in obedience to the Mosaic Law regarding cleansing.
Offer the gift that Moses commanded: These gifts are found in Leviticus 14:2-32, where they are typical of Christ’s
atonement and the cleansing it provided. For a testimony unto them: that is, as evidence to the priest that the leper
had indeed been cleansed.
Healing a Centurion’s Servant (of paralysis)
Matt 8:5-9. A centurion ranked between an officer and a noncommissioned officer (somewhat equivalent to that of a
modern sergeant major). It was a position of great responsibility in the Roman occupation force. (See the more
complete account in Luke 7:2-10.) Servant (Greek -pais) means “child” or “servant.” Sick of the palsy means to be
paralyzed and greatly afflicted. The centurion was impressed with Jesus, whom he likened to himself as one under
authority. He recognized that in dealing with the realm of sickness and death Jesus had all the power of God behind
Him.
Healing Peter’s Mother-in-law
Luke 4:38 – Luke’s description of the fever as great may reflect his knowledge of then-current medical terminology.
Mark 1:29 -31 – Forthwith and anon are stylistic variations for the same Greek word meaning “immediately.” Peter’s
mother-in-law probably fixed a meal. Peter’s family is quickly and dramatically affected by his decision to follow
Jesus. This whole incident reflects Peter’s point of view.
Healing the Sick at Evening
Mark 1:32 -34 – Mark sketches a portrait of a spirited response to Jesus after the sun did set: is to both physical and
spiritual disorder.
Stilling the Storm
Mark 4:35-5:43 – Jesus takes His disciples form the classroom to the laboratory. Having just taught that God’s power
will cause His kingdom to grow to worldwide proportion and influence ( 4:30 -32), Jesus now performs four miracles
that demonstrate this divine might. God’s power is seen overcoming (1) the danger of a storm ( 4:35 -41); (2)
demons in a victim possessed (5:1-20); (3) disease in a woman physically ravished ( 5:21 -34); and (4) the death of
a little girl ( 5:35 -43). Mark 35-41 – Jesus stills the storm. In the Old Testament such power resides only in God (Ps
65:7; 107:29).
Devils Entering a Herd of Swine
Matt 8:28 – Gergesenes: The usually preferred reading is “Gadarenes.” Gergesa was a town on the eastern slope
of the Sea of Galilee and was included in the district of Gadara, one of the cities of the Decapolis . Both of these
were included in the large administrative district of Gerasa, whose center was the town of Gerasa in Gilead . Two
possessed with devils: The two other synoptic writings mention only one. Mark and Luke emphasize the more
predominant convert of the two, wheras Matthew gives the more complete account of both men with whom Jesus
dealt, perhaps because the law demanded two or more witnesses.
Healing a Paralytic
Mark 2:1-12- Jesus continues to astound (and offend) by extraordinary works and claims.
Raising the Ruler’s Daughter
Matt 9:18 , 19 – A certain ruler, that is, of the synagogue: The other Gospels call him Jairus (Mark 5:22 -43; Luke 8:
41 -56) worshiped. This suggests that he recognized Jesus’
deity and authority. In the parallel passages we are told that his daughter was dying when he first came and that she
died while he was en route. Matthew telescopes two phrases into one, saying she is even now dead.
Mat 9:23-26. The scene described here is typical of a Middle Easter home where someone lay dead. Mourners were
actually hired to make noise. The minstrels were flutists. Jesus’ statement that the maid is not dead, but sleepeth
meant that her death, though real, was ultimately going to be a temporary “sleep: in light of the fact that He would
quickly raise here back to life again.
Healing the Hemorrhaging Woman
Mark 5:23-33-The laying on of hands was commonly associated with healing. Thronged stresses that people were
physically being pushed up against Jesus. See verse 31. Popular belief had it that a person’s dignity and power
extend to what he wears. Jesus is immediately aware that God has exercised His power (virtue) through Jesus. The
woman’s faith has been rewarded. The disciples express impatience or annoyance, perhaps resenting Jesus’ delay
at a critical time for Jairus’s daughter. The woman would be fearful of a rebuke, since her bleeding rendered her
“unclean” according to Jewish law. She ought not to have been mixing in the crowd, nor reaching out purposely to
touch a man. That she owned up openly indicates that her interest lay not only in physical health: she wanted to be
right with Jesus Himself. Her faith, not the grasp of her hand, brought restoration to her.
Healing Two Blind Men
Matthew 9:27 -32- This incident is also peculiar to Matthew’s Gospel (cf. Luke 11:14 -26). Two blind men call out,
Thou son of David, which was a messianic designation. The form of their address seems to indicate that they had
put their faith in Jesus as the Messiah.
Curing a Devil-possessed Dumb Man
Matthew 9:33 -38- The connection between spiritual evil and physical illness is clearly illustrated in this incident. The
prince of the devils is Satan himself. Fainted means they were distressed. The observation that they were as sheep
having no Shepard is taken mainly from the Septuagint, the Greek translation of the Hebrew Old Testament, of
Numbers 27:17. Verses 37 and 38 constitute one of the great missionary passages of the New Testament. Jesus
pictures the world as a great spiritual harvest in need of laborers to gather it into the storehouse.
Healing a Man’s Withered Hand
Matthew 12:1-9- The Sabbath day is the seventh day of the week, corresponding to our Saturday (cf. Mark 2:23 -3:
6; Luke 6:1-11). However, it begins at sunset on Friday and lasts until the following sunset. The Pharisees had
burdened the Sabbath with a multitude of detailed observances that were not laid down in the Mosaic Law. In
responding to their legalistic traditions, Jesus always referred to Scripture. Have ye not read? The passage referred
to is 1 Samuel 21:1-6.The Lord makes the point that in case of necessity the ceremonial law might be overruled. He
uses the illustration of David eating the showbread. These loaves were placed on the table in the holy place of the
tabernacle each Sabbath. They were to be eaten only by the priest and his family (cf. Lev. 24:5-9; Num. 28:9). The
priests prepared the sacrifices of temple worship permitted the priests to profane the Sabbath, there was all the
more reason why the service of Christ would allow a similar liberty.
Feeding the Five Thousand
Matthew 14:13 -19- The feeding of the five thousand is the Lord’s only miracle recorded in each of the four Gospels
(Mark 6:30; Luke 9:10-17; John 6:1-13). According to John, Andrew, who had brought Peter to Jesus, now brought a
boy’s lunch consisting of merely five loaves and two fishes (small baked rolls and dried fish, an adequate lunch for a
boy, but hardly a crumb for the immense crowd). The simplicity of the story and it’s inclusion by all four evangelists
should eliminate any doubt of its historical accuracy.
14:20 , 21-Not only is the miracle itself amazing but its result was equally stunning. Twelve baskets full of fragments
remained over and above what was eaten. The baskets (Gr. Kophinoi) were small, carried on the arm, and used as
a satchel. Theses may have belonged to the disciples, who received a basket full of blessing as a result of their
labor to feed others. Collection of the fragments emphasized the adequacy and immensity of Christ’s provision.
Besides the five thousand men a large uncounted group of woman and children were fed.
Walking on the Sea
Following the miraculous feeding, which John relates in the discourse on the Bread of Life (John 6:22-59), the
disciples departed across the sea (of Galilee) by rented ship. Jesus dismissed the crowd and went up into a
mountain…to pray. That night, about three miles out in the lake (John 6:19), the disciples encountered great
difficulty from a wind that was contrary. During the fourth watch, three to six a.m., Jesus came to them walking on the
sea. The nearly exhausted disciples, who had been rowing all night, were afraid, thinking He was a spirit, that is, a
ghost or apparition. Jesus reassured them, saying, It is I.
Peter answered him in his characteristically impulsive manner. This part of the story is recounted only by Matthew,
who was in the boat and on whom it must have made a deep impression. The incident is not presented as a parable,
but as an actual event involving three miracles. Jesus walks on the water, Peter temporarily does so, and the wind
ceases immediately. The disciples worshiped him and recognized Him as the Son of God. Their spoken Aramaic of
this phrase was a clear recognition of the deity of Jesus. No mere man deserved their worship and no mere man
could do what He had done. It is no surprise that the people of Gennesaret, on the plain to the northwest of the Sea
of Galilee, were healed by simply touching the hem of his garment. This procedure may have been motivated by
reports of the cure of hemorrhage that had previously occurred in this same region.
Healing the Gentile Woman’s Daughter
The second withdrawal of Jesus followed John’s death and further rejection by the religious leadership of Israel.
Thus, Jesus actually left the country and went into parts of Tyre and Sidon, leaving Herod’s jurisdiction to retire to
Phoenicia for a time of seclusion. This was interrupted by the woman of Canaan. Mark 7:26 calls her a
Syrophoenician woman. The word translated “coasts” means “districts.” This is the only known occasion during His
ministry that the Lord went outside the boundaries of Palestine. The woman conquest of the latter by Joshua.
Feeding the Four Thousand
The supposition that this is a confused duplicate account of the feeding of the five thousand must be rejected. Both
Matthew and Mark include the accounts of the two events in way that indicates they quite clearly knew them to be
two separate miracles. The incident evidently took place on the southeast shore of Galilee , near Gentile Decapolis.
Therefore, many Gentiles seem to be among His listeners who glorified the God of Israel. This feeding took place
after the crowd had been with Him for three days and were fed with seven loaves and a few little fishes which were
then distributed in manner similar to the other feeding. This time seven baskets full remained. These baskets were
much large than those in 14:20 . Each basket could hold about 50 loaves, and was the kind used to lower Paul down
the city wall in Acts 9:25. In 16:9, 10 Jesus refers to both feedings as separate events, even referring to the different
numbers and using the different words for the baskets.