Jesus and his miracles?

Question

If Jesus was not the son of God.. I want to ask this.. Then why was he chosen to have such a miracle birth why didn't he have a birth such as the other prophets and still be the messiah? Also why was his death most tragic, most brutal.. and what about his ressuraction and coming back from his death..I just want to hear others opinions and answers on this.. If you have something to add then please add.. I'm just learning the bible and when im done reading it. I will read the Quran .. i want to see the big difference and i can't judge because i have a lot to learn and there is a lot I do not know yet.. thank you.

Answer 1

Jesus (peace be upon him) was the prophet who came before Mohammed (peace be upon him)...

every prophet has a specialty....

people wont believe you when you say that you are prophet..they laugh at you....

so god gives his messengers some special attribute to show their distinction as prophets....

Jesus (peace be upon him) period of prophecy had many contagious diseases and infections...so god gave him the healing touch with which he could heal people's diseases.....

When moses peace be upon him was made prophet people were profound in magic.....god made moses peace be upon him the best magician with which he did wonderful things to bring belief in people..

Mohammed (peace be upon him)'s period of prophecy had people with excellent knowledge ...so gave Mohammed peace be upon him the Quran which immense scientific,astronomical,geographical.and many more things precisely explained.....

Jesus (peace be upon him) had a miraculous birth and he spoke in his infancy which are not normal which made the people believe that he was special....

He was not crucified on the cross....got doesn't allow any one of his prophets to be killed...when Jesus (peace be upon him) was surrounded by enemies he was raised to the skies to protect him......

He will come back to earth.........

Answer 2

The Father is the One Who chose Jesus which is His Only Son to be borned by Mary, Because God plans for Jesus was for Him to be the Messiah and for Him to lead the people back to Him. His death was tragic because people hated Him and rejected Him, called Him names, they laughed at Him and He did suffer, He suffered for us all, He too our sins to the Cross with Him. He on His Resurrection appeared to let the people see that death could not hold Him down and that everything He taught was for real, He told His believers to go out to teach and to preach the Good News, He now is up in Heaven sitting on the right side of the Father..I hope this has helped you some. Blessings

Answer 3

There was no "miracle" birth. The bible is, at best, an historical fiction. Others suggest studying the bible. I also commend this course of action, because by doing this you will see the inherent contradictions, lies, immorality and hypocrisy contained therein. I have read it, and the "holy" books of many other religions, and by studying them came to understand that they are all fairy tales of the worst kind, because they enslave people.

If the bible is god's word, and the absolute truth, why are the three genealogies of Jesus all different? Jesus's death was the standard method of execution used by the Roman occupiers of Palestine at the time. It wasn't any thing special.

There are many sources that list the contradictions in this supposed book of "truth". I suggest you track some of them down, or find them yourself in the bible. If you continue to be a believer in this alleged "divine word" you, by all definitions of logic, are deluded.

Answer 4

I encourage you to not just "read" the bible, but to study it in great detail. The Lord tells us that if we seek Him earnestly, we will find Him, knock and the door will be open.

My favorite book of the gospels is the book of John. I think I really love it because John was in Jesus' inner circle of friends. How cool that he (John) was able to walk, talk, eat and hang out with Jesus Christ.

Happy reading!

Answer 5

There is no God. There's not even proof of the existence of Jesus. Please, get away from this brainwashing superstitious nonsense and enjoy your life the way you want to. Not the way the church demands.

I'm sure you're a decent person at heart, you don't need any god to act as such.

Answer 6

i dont think the miracles really occured. if you are a christian i applaud you for being open-minded enough to read another religion's sacred text also. islam and christianity are closely related. to further broaden your understanding i suggest studying the wisdom of the far east.

Answer 7

In looking at the miracles of Jesus, one can find several signs of credibility to suppose that something miraculous indeed was going on.

The historical critical method of interpreting the Bible developed a number of criteria that would each lend weight to something indeed being truly original to the Jesus of history.

First is the criteria of continuity. This means that when comparing Jesus with Judaism of his time, one can see that he is not out of place saying or doing a particular thing. The reason this lends credibility to that event being possibly more historical is because it is assumed that after the split between Christians and Jews, the gospel would put Jesus more in opposition to that which is Jewish.

As regards the miracles of Jesus, including his birth, one can see a certain continuity with the Old Testament. The ancient prophets of Israel, Elijah and Elisa especially, also performed miracles. Other prophets, like Samuel, had miraculous births or births with divine intervention. Also, in response to the Pharisee's charge that Jesus is casting out demons by the prince of demons, Jesus asks "then by who are your sons casting out demons?" impying that there were also others in the Judaism of his time who were casting out demons and working miracles.

But Jesus also shows a certain difference, which leads us to a second criteria, that of discontinuity.

One can see as being authentic to Jesus that which is either discontinuous with Judaism of his time or that which is disconitinuous with the Church that followed.

For example, Jesus's use of the title Son of Man is both discontinuous with Judaism of his time and with the Church that followed.

In regards to the miracles, we can see that there is a particular difference from the old testament prophets. Jesus does not heal or cast out demons in the name of YHWH, but by his own authority. Jesus raises people from the dead with only his word. He feeds thousands of people. He forgave sins, something reserved only to God. He gives sight to a man born blind. His birth is not a result of sexual intercourse but is a virginal conception through the intervention of God. And his resurrection is unprecedented.

Another sign of the credibility of the miracles of Jesus is the accusation in the gospel by Jesus' enemies that he casts out demons by the prince of demons and their disdain that he is curing people on the Sabbath. If he wasn't casting out demons, why did they accuse him of doing so in the name of the prince of demons? If he wasn't curing people, why was he persecuted as someone who breaks the Sabbath?

So now, after establishing a bit of credibility concerning the miracles of Jesus, let me attempt to answer the question why he had so many miracles.

Jesus preached the Kingdom of God. His miracles were also a part of the proclamation of this Kingdom. When John the Baptist sends a couple of his disciples to ask Jesus if he is the one or if they should await another, Jesus replies by telling them to tell John the miracles he performs. There were, in fact, signs of the Kingdom of God. And yet, Jesus himself is also a sign... in his miraculous birth and in his resurrection. He is both a sign of the Kingdom, and the Kingdom itself because he is God. Who else could have the power over life and death by his word, who else could save people from the slavery of sin and from the bondage to the evil one if not the one who alone holds the power over life and death, God.

So, as you stated, how could Jesus have all these miracles associated with him, including things which one would only expect from God, if he is not indeed God? Certainly lesser miracles could be associated with him without necessarily thinking him to be God, but all these?

Answer 8

The Divinity of Christ


Christ’s divinity is shown over and over again in the New Testament. For example, in John 5:18 we are told that Jesus’ opponents sought to kill him because he "called God his Father, making himself equal with God."

In John 8:58, when quizzed about how he has special knowledge of Abraham, Jesus replies, "Truly, truly, I say to you, before Abraham was, I Am"—invoking and applying to himself the personal name of God—"I Am" (Ex. 3:14). His audience understood exactly what he was claiming about himself. "So they took up stones to throw at him; but Jesus hid himself, and went out of the temple" (John 8:59).

In John 20:28, Thomas falls at Jesus’ feet, exclaiming, "My Lord and my God!" (Greek: Ho Kurios mou kai ho Theos mou—literally, "The Lord of me and the God of me!")

In Philippians 2:6, Paul tells us that Christ Jesus "[w]ho, being in very nature God, did not consider equality with God something to be grasped" (New International Version). So Jesus chose to be born in humble, human form though he could have simply remained in equal glory with the Father for he was "in very nature God."

Also significant are passages that apply the title "the First and the Last" to Jesus. This is one of the Old Testament titles of Yahweh: "Thus says Yahweh, the King of Israel and his Redeemer, Yahweh of armies: ‘I am the First and I am the Last; besides me there is no god’" (Is. 44:6; cf. 41:4, 48:12).

This title is directly applied to Jesus three times in the book of Revelation: "When I saw him [Christ], I fell at his feet as though dead. But he laid his right hand upon me, saying, ‘Fear not, I am the First and the Last’" (Rev. 1:17). "And to the angel of the church in Smyrna write: ‘The words of the First and the Last, who died and came to life’" (Rev. 2:8). "Behold, I am coming soon, bringing my recompense, to repay every one for what he has done. I am the Alpha and the Omega, the First and the Last, the beginning and the end" (Rev. 22:12–13).

This last quote is especially significant since it applies to Jesus the parallel title "the Alpha and the Omega," which Revelation earlier applied to the Lord God: "‘I am the Alpha and the Omega,’ says the Lord God, who is and who was and who is to come, the Almighty" (Rev. 1:8).

As the following quotes show, the early Church Fathers also recognized that Jesus Christ is God and were adamant in maintaining this precious truth.


Ignatius of Antioch



"Ignatius, also called Theophorus, to the Church at Ephesus in Asia . . . predestined from eternity for a glory that is lasting and unchanging, united and chosen through true suffering by the will of the Father in Jesus Christ our God" (Letter to the Ephesians 1 [A.D. 110]).

"For our God, Jesus Christ, was conceived by Mary in accord with God’s plan: of the seed of David, it is true, but also of the Holy Spirit" (ibid., 18:2).

"[T]o the Church beloved and enlightened after the love of Jesus Christ, our God, by the will of him that has willed everything which is" (Letter to the Romans 1 [A.D. 110]).


Aristides



"[Christians] are they who, above every people of the earth, have found the truth, for they acknowledge God, the Creator and maker of all things, in the only-begotten Son and in the Holy Spirit" (Apology 16 [A.D. 140]).


Tatian the Syrian



"We are not playing the fool, you Greeks, nor do we talk nonsense, when we report that God was born in the form of a man" (Address to the Greeks 21 [A.D. 170]).


Melito of Sardis



"It is no way necessary in dealing with persons of intelligence to adduce the actions of Christ after his baptism as proof that his soul and his body, his human nature, were like ours, real and not phantasmal. The activities of Christ after his baptism, and especially his miracles, gave indication and assurance to the world of the deity hidden in his flesh. Being God and likewise perfect man, he gave positive indications of his two natures: of his deity, by the miracles during the three years following after his baptism, of his humanity, in the thirty years which came before his baptism, during which, by reason of his condition according to the flesh, he concealed the signs of his deity, although he was the true God existing before the ages" (Fragment in Anastasius of Sinai’s The Guide 13 [A.D. 177]).


Irenaeus



"For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the apostles and from their disciples the faith in one God, Father Almighty, the creator of heaven and earth and sea and all that is in them; and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit, who announced through the prophets the dispensations and the comings, and the birth from a Virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus our Lord, and his coming from heaven in the glory of the Father to reestablish all things; and the raising up again of all flesh of all humanity, in order that to Jesus Christ our Lord and God and Savior and King, in accord with the approval of the invisible Father, every knee shall bend of those in heaven and on earth and under the earth . . . " (Against Heresies 1:10:1 [A.D. 189]).

"Nevertheless, what cannot be said of anyone else who ever lived, that he is himself in his own right God and Lord . . . may be seen by all who have attained to even a small portion of the truth" (ibid., 3:19:1).


Clement of Alexandria



"The Word, then, the Christ, is the cause both of our ancient beginning—for he was in God—and of our well-being. And now this same Word has appeared as man. He alone is both God and man, and the source of all our good things" (Exhortation to the Greeks 1:7:1 [A.D. 190]).

"Despised as to appearance but in reality adored, [Jesus is] the expiator, the Savior, the soother, the divine Word, he that is quite evidently true God, he that is put on a level with the Lord of the universe because he was his Son" (ibid., 10:110:1).


Tertullian



"The origins of both his substances display him as man and as God: from the one, born, and from the other, not born" (The Flesh of Christ 5:6–7 [A.D. 210]).

"That there are two gods and two Lords, however, is a statement which we will never allow to issue from our mouth; not as if the Father and the Son were not God, nor the Spirit God, and each of them God; but formerly two were spoken of as gods and two as Lords, so that when Christ would come, he might both be acknowledged as God and be called Lord, because he is the Son of him who is both God and Lord" (Against Praxeas 13:6 [A.D. 216]).


Origen



"Although he was God, he took flesh; and having been made man, he remained what he was: God" (The Fundamental Doctrines 1:0:4 [A.D. 225]).


Hippolytus



"Only [God’s] Word is from himself and is therefore also God, becoming the substance of God" (Refutation of All Heresies 10:33 [A.D. 228]).


Hippolytus of Rome



"For Christ is the God over all, who has arranged to wash away sin from mankind, rendering the old man new" (ibid., 10:34).


Novatian



"If Christ was only man, why did he lay down for us such a rule of believing as that in which he said, ‘And this is life eternal, that they should know you, the only and true God, and Jesus Christ, whom thou hast sent?’ [John 17:3]. Had he not wished that he also should be understood to be God, why did he add, ‘And Jesus Christ, whom thou hast sent,’ except because he wished to be received as God also? Because if he had not wished to be understood to be God, he would have added, ‘And the man Jesus Christ, whom thou hast sent;’ but, in fact, he neither added this, nor did Christ deliver himself to us as man only, but associated himself with God, as he wished to be understood by this conjunction to be God also, as he is. We must therefore believe, according to the rule prescribed, on the Lord, the one true God, and consequently on him whom he has sent, Jesus Christ, who by no means, as we have said, would have linked himself to the Father had he not wished to be understood to be God also. For he would have separated himself from him had he not wished to be understood to be God" (Treatise on the Trinity 16 [A.D. 235]).


Cyprian of Carthage



"One who denies that Christ is God cannot become his temple [of the Holy Spirit] . . . " (Letters 73:12 [A.D. 253]).


Gregory the Wonderworker



"There is one God, the Father of the living Word, who is his subsistent wisdom and power and eternal image: perfect begetter of the perfect begotten, Father of the only-begotten Son. There is one Lord, only of the only, God of God, image and likeness of deity, efficient Word, wisdom comprehensive of the constitution of all things, and power formative of the whole creation, true Son of true Father, invisible of invisible, and incorruptible of incorruptible, and immortal of immortal and eternal of eternal. . . . And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever" (Declaration of Faith [A.D. 265]).


Arnobius



"‘Well, then,’ some raging, angry, and excited man will say, ‘is that Christ your God?’ ‘God indeed,’ we shall answer, ‘and God of the hidden powers’" (Against the Pagans 1:42 [A.D. 305]).


Lactantius



"He was made both Son of God in the spirit and Son of man in the flesh, that is, both God and man" (Divine Institutes 4:13:5 [A.D. 307]).

"We, on the other hand, are [truly] religious, who make our supplications to the one true God. Someone may perhaps ask how, when we say that we worship one God only, we nevertheless assert that there are two, God the Father and God the Son—which assertion has driven many into the greatest error . . . [thinking] that we confess that there is another God, and that he is mortal. . . . [But w]hen we speak of God the Father and God the Son, we do not speak of them as different, nor do we separate each, because the Father cannot exist without the Son, nor can the Son be separated from the Father" (ibid., 4:28–29).


Council of Nicaea I



"We believe in one Lord, Jesus Christ, the only-begotten Son of God, God from God, light from light, true God from true God, begotten, not made, one in being with the Father. Through him all things were made" (Creed of Nicaea [A.D. 325]).

"But those who say, ‘There was a time when he [the Son] did not exist,’ and ‘Before he was born, he did not exist,’ and ‘Because he was made from non-existing matter, he is either of another substance or essence,’ and those who call ‘God the Son of God changeable and mutable,’ these the Catholic Church anathematizes" (Appendix to the Creed of Nicaea [A.D. 325]).


Patrick of Ireland




"Jesus Christ is the Lord and God in whom we believe, and whose coming we expect will soon take place, the judge of the living and the dead, who will render to everyone according to his works" (Confession of St. Patrick 4 [A.D. 452]).