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Makestraightpaths.com examines the teachings of the religious
group variously known as “the Family,” “The Family International,” the “Children
of God,” or the “Family of Love,” and evaluates these teachings from a Christian
perspective.
This page is one of a
series examining the Family's teachings on faith and prayer.
Working Miracles
When someone claims
that they have the ability to work miracles, people may react with hope
and excitement or, more commonly, with scepticism and cynicism. Too many
people have been ruthlessly deceived by frauds and cheats to warrant
blind acceptance of such claims, yet on the other hand, the Bible
describes wonderful, life-changing miracles originating not only
directly from God, but also from the hands of his people. Could it
really be true that ordinary people may be empowered by God to work
miracles? If so, how?
Before we examine
the Family’s particular beliefs regarding miracles, we should ask a few
basic questions.
First, do miracles
exist? Must every phenomenon be explainable by the laws of science or
can we leave ourselves open to the possibility that certain events have
occurred that can never be explained according to natural scientific
laws? The Bible describes many incidents that are so ‘miraculous’ that
we are left with only two options: either miracles exist, or the Bible
is wrong. Christians believe that the Bible is the absolutely true word
of God, and therefore that miracles actually do exist.
Second, if miracles
do exist, how do they happen? If they can’t be explained by the laws of
science, how then can they be explained? The most common answers that
are proposed to this question are: (1) Although we can’t yet explain
miracles scientifically, future advances in science will bring the
explanation. (2) Miracles originate from the collective or internal
power of the human mind or spirit. (3) ‘Miracles’ are performed by
visiting extraterrestrial beings whose technology is far more advanced
than ours. (4) God, who is described in the Bible as omniscient,
omnipotent and omnipresent, chooses to intervene in human history.
Christians believe that the fourth option is the only one that is
compatible with biblical teaching.
Third, assuming that
miracles do exist and that they are evidence of God’s special
intervention, do they still happen today, or did they cease when
the Bible was complete? That is, did God only allow miracles to happen
long ago in the past, or can they still occur now? Most Christians agree
that it is still possible for miracles to occur. Although some
denominations argue that the Gift of the Spirit called ‘miracles’ (1 Cor
12:10) ceased to be given after Bible times, even these conservative
denominations usually believe that miracles in general can still occur
today. In other words, whether or not the Holy Spirit still blesses
individual Christians with the spiritual gift of miracles, God himself
can intervene miraculously in today’s human world.
Fourth, accepting
that miracles exist, that they occur by the power of God and that they
can still happen today, under what circumstances do they happen? How
much influence do Christians have on miracles? Do they only come in
answer to fervent prayer? Can miracles be done by any believer who is
strong in faith? Actually, for many people, the ultimate question is
this: I need a miracle, so how can I get one?
Family teachings
Regarding the first
three of these questions, the Family believes that miracles certainly
exist, that the omnipotent God is the source of miracle-working power,
and that miracles continue to happen today. In these matters, Family
teachings aren’t much different from most Christian denominations.
However, their answer to the fourth question should be examined closely
in order to separate truth from that which only appears to be biblical.
In Family teaching, the ability to do miracles is
anchored in faith. The actual power that overrides natural or scientific
laws causing a miracle comes from God, but the Family teaches that this
power is released or accessed “by faith”. In other words, the more faith
we have, the more we can access this power, and the more miracles we
will see happen. Family members are taught that if they have enough
faith, they can “take a stand” on a Scriptural “promise” and expect God
to do a miracle. In fact, according to the Family, a full-of-faith
believer may insist that God honour his word (a promise in the
Bible) and do a miracle. This means that – again, according to the
Family – God is obliged to release his miracle-working power. A
pertinent quote on the Family’s official website says “God’s
faithfulness to His Word absolutely compels Him to perform miracles”
(‘Miracles’ by Virginia Brandt Berg © TFI 2009). The founder of the
Family (Berg/ Dad) said that faith is like the “currency” of heaven: the
more you have, the more you may access God’s miraculous power.
This teaching is based on Scriptures like these:
Phil 4:13 I can do all things through Christ who
strengthens me. NKJV
Luke 1:37 For with God nothing will be impossible. NKJV
John 14:14 If you ask anything in My name, I will do it.
NKJV
Mark 16:17 And these signs will follow those who believe:
In My name they will cast out demons; they will speak with new tongues.
NKJV
Family members, of
course, do not claim that they have the ability to produce miracles upon
demand. Miracles, they say, are certainly possible, given enough faith,
but there is no guarantee that believers will actually be able to
produce one: there are too many variables, too many possibilities for
something to go wrong. There could be any number of reasons why a
miracle does not happen. For example, perhaps the person
requesting the miracle did not have enough faith. Perhaps his (or her)
faith was a sham. Perhaps he was not utterly committed to the walk of
faith, perhaps there was some unconfessed sin, maybe the request was
self-centred, or perhaps the timing was wrong.
However, the Family
is very clear about one thing: they believe that it is definitely
possible for a man or woman of faith to access miracle-working power. If
the miracle does not happen, there may be something wrong with the
person or the situation, but not with the teaching: the only reason
people reject this teaching is because of unbelief.
A related Family
doctrine concerns believers being authorised to “command” God in prayer.
That doctrine is examined
here.
This study examines the verses listed above to see if
they support the doctrine that strong faith can produce miracles.
Definitions
MIRACLES
In general terms miracles may be defined as supernatural
manifestations of divine power in the external world, in themselves
special revelations of the presence and power of God; and in connection
with other special revelations to which they are subservient, as aiding
in their attestation, establishment, and preservation.
(The New Unger’s
Bible Dictionary)
MIRACLES
Most fervently do I contend, that the miracles worked by
Christ, both as miracles and as fulfilment's of prophecy, both as signs
and as wonders, made plain discovery, and gave unquestionable proof, of
His Divine character and authority; that they were to the whole Jewish
nation true and appropriate evidences, that He was indeed come who had
promised and declared to their forefathers, Behold your God will come
with vengeance, even God, with a recompense! He will come and save you.
I receive them as proofs, therefore, of the truth of every word which He
taught who was Himself the Word: and as sure evidences of the final
victory over death and of the life to come, in that they were
manifestations of Him who said: I am the resurrection and the life!
(International
Standard Bible Encyclopaedia)
MIRACLE
Although English speakers regularly use “miracle” to
refer to a broad range of wondrous events, the biblical concept is
limited to those not explainable solely by natural processes but which
require the direct causal agency of a supernatural being, usually God.
These occur throughout all major eras of history but do appear with
greater frequency at key periods of God’s self-revelation… Jesus works
miracles to demonstrate that the kingdom of God has been inaugurated,
the messianic age has arrived, and he is the Christ who will fulfil all
of God’s previous Scriptures… Throughout the Bible, miracles
consistently serve to point people to the one true God, ultimately
revealed in Jesus Christ. Their primary purpose is not to meet human
need, although that is an important spinoff blessing. But they are first
of all theocentric and Christocentric, demonstrating the God of Israel
and of Jesus to be supreme over all rivals. Contemporary experience
suggests that this pattern continues; miracles today seem most frequent
in regions where Satan has long held sway and where people require
“power evangelism” to be converted. But God’s sovereignty warns against
trying to predict when they may occur and refutes the “name it and claim
it” heresy that tries to force God to work miracles upon demand, if only
one exercises adequate faith.
(Craig L. Blomberg,
Baker’s Evangelical Dictionary of Biblical Theology )
Philippians 4:13
Phil 4:13 I can do all things through Him who strengthens
me. NASU
In the Family – and
indeed in many Pentecostal churches – this verse is used as a general
‘catch-all.’ “I can do anything through the power of Jesus Christ.
Nothing is impossible; Jesus can help me to achieve anything, large or
small. There is no excuse for saying I cannot do something, for with
Christ’s help everything is possible.”
However, this was
certainly not Paul’s intended meaning when he wrote his letter to the
church at Philippi.
Paul was writing
from his prison cell in Rome.
Phil 1:13-14 so that my imprisonment in the cause of
Christ has become well known throughout the whole praetorian guard and
to everyone else, 14 and that most of the brethren, trusting in the Lord
because of my imprisonment, have far more courage to speak the word of
God without fear. NASU
The same verses in
the NIV:
Phil 1:13-14 As a result, it has become clear throughout
the whole palace guard and to everyone else that I am in chains for
Christ. 14 Because of my chains, most of the brothers in the Lord have
been encouraged to speak the word of God more courageously and
fearlessly. NIV
Paul was in prison,
and it was not a pleasant place.
Social Aspects of the
Pauline World
by Felix Just, S.J.,
Ph.D.
The ancient judicial system was completely different from
today’s in several different respects:
Prisons today are mostly for the incarceration of people
after they have been found guilty of a crime;
Ancient prisons were only used as holding tanks for
people before they came to trial (Acts 5:17-40; 12:3-19);
But since there was no right to a “speedy trial”, people
might remain in prison for months or years (Acts 21:27--26:32;
28:16-31).
Prison conditions were generally abysmal, and prisoners
awaiting trial were often mistreated (Acts 16:16-40).
Roman citizens were not supposed to be beaten, and had
certain other privileges (Acts 16:37; 22:25).
Modern prisons provide food, medicine, etc., but ancient
prisons provided almost nothing for prisoners.
To survive, a prisoner’s family or friends had to bring
him food, blankets, medicine, and other necessities.
Without outside help, a prisoner could easily starve or
die of illness before even coming to trial.
The NT has several examples of people providing
assistance to Paul while he was in prison (Phil 2:25-30; Phlm 10-14).
That is why “visiting prisoners” is such an important
charitable obligation (Matt 25:31-46; etc.; see also Lucian,
Peregrinus 12-13).
There was no separate judicial branch in ancient
governments, but the political administrators served as judges:
The Romans usually allowed local peoples to live under
their own laws, and be judged by their own rulers.
More important cases were tried before the provincial
governors, but only citizens of Rome could “appeal to the emperor.”
The state did not bring charges against individuals, but
other private individuals had to accuse people of crimes.
If the defendant was found innocent, the penalty he/she
would have received sometimes fell upon the accuser!
After trial, innocent people were freed, while guilty
people could be punished in various ways (but did not remain
incarcerated):
Fines: monetary penalties or
the forfeit of property.
Flogging: beatings or other
physical punishments (Acts 5:40).
Exile: being forced to leave
home and/or told where they may live (Rev 1:9).
Death: capital punishment,
using especially means of execution for slaves and foreigners (Jesus).
Thus Paul was not in prison because he had been
found guilty of some crime, but he was still awaiting trial after
being arrested
(Catholic
Resources)
Roman Prisons
Actual prisons in Rome truly served as a holding place
for those condemned to die. Occasionally the accused might be detained
to await trial, but usually those awaiting trial were encouraged to go
into voluntary exile. Those awaiting trial were called “carcer”
or “publica vincula.”
The most famous Roman prison can still be visited today.
It is located just outside the Forum Romanum buried at the foot of the
Capitoline Hill. It was Ancus Marcius, the fourth king of Rome, who,
sometime during his reign (640-616 BC) constructed this dark, damp and
foreboding subterranean structure.
Sallust described it as about twelve feet deep into the
ground. “Its appearance is disgusting and vile by reason of the filth,
the darkness and the stench.” It was into this room, 6 ½ ft. high,
thirty feet long and twenty-two feet wide, that prisoners who had been
condemned to die either by strangulation or starvation were thrown. One
attributes the phrase “to be cast into prison” had its origins here.
Even today one can see an iron door which opens to the
Cloaca Maxima, then the main sewer of Rome which emptied into the Tiber.
It is said that the dead were cast away through this door. Sometimes,
the dead were displayed on the marble stairs before being sent into the
Tiber.
(UNRV
History)
The letter to the
Philippians
Paul wrote this
letter to thank the believers in Philippi for their kind gifts, which
had been brought to him by Epaphroditus, who would now return to them
with Paul’s letter.
Phil 2:25 But I think it is necessary to send back to you
Epaphroditus, my brother, fellow-worker and fellow-soldier, who is also
your messenger, whom you sent to take care of my needs. NIV
Paul gratefully
acknowledges the Philippians’ love for him and rejoices in the comfort
of having such true friends.
Paul is old and worn and in prison, but some 20 times in
the course of this short letter to the Philippians he uses the words,
joy, rejoice, peace, content, and thanksgiving. It is a letter full of
love and full of Joy.
(Epistle to the Philippians, International Standard Bible
Encyclopaedia)
In the fourth
chapter, Paul reminds his beloved friends at Philippi to rejoice, and
not to be anxious. They are to be gentle, prayerful, thankful, true and
honourable, and he assures them that they will be filled with the “peace
of God” (Phil 4:4-9).
In verse 10 of the
fourth chapter, Paul again thanks the Philippians for their care for him
as demonstrated by the gifts and supplies that they sent with
Epaphroditus. He knows they have always been concerned for him, but
previously they had not had the chance to show it.
Phil 4:10 But I rejoiced in the Lord greatly, that now at
last you have revived your concern for me; indeed, you were concerned
before, but you lacked opportunity. NASU
He then explains
that he doesn’t actually see himself as being in great need.
Phil 4:11 Not that I speak from want, for I have learned
to be content in whatever circumstances I am. NASU
Paul has learned how
to be content, regardless of the circumstances. This ability – to be
content – means that he actually doesn’t need as much as he would if he
wasn’t content. Circumstances don’t mean much to Paul. He is just as
content when he is poor as when he is rich, just as happy hungry as when
he has enough to eat. His contentment is the secret to his joy for he
doesn’t let his circumstances dictate his needs.
Phil 4:12 I know how to get along with humble means, and
I also know how to live in prosperity; in any and every circumstance I
have learned the secret of being filled and going hungry, both of having
abundance and suffering need. NASU
How can he maintain
this attitude? What is the secret to his contentment, even while
starving, suffering and awaiting probable execution in a filthy, dark
prison?
Phil 4:13 I can do all things through Him who strengthens
me. NASU
Philippians 4:13,
taken in context, is not a global promise of unlimited power given to
believers with strong faith. Rather, it is Paul’s assertion that it is
Christ’s strength that enables him to endure hardship, hunger, suffering
and want. It is Christ’s strength that brings him contentment regardless
of circumstances. “I can do all things,” he says, “I can be content in
all these circumstances because Christ gives me strength.”
By extension, this
verse is also testimony to the fact that the same power is available to
all Christians. Jesus Christ can empower believers and fill them with so
much faith and joy that, rather than calling upon God to remove them
miraculously from difficult circumstances, they realise that their
‘needs’ are not actually necessary. Christ can also give us strength for
peace and joy whether or not we have all that we need.
This verse certainly
encourages great faith, but not faith for a miracle in order to improve
circumstances. Rather, it says that Christ can give us such great faith
that we have peace, love, joy and contentment even in the midst of
hardship and suffering.
Luke 1:37
Luke 1:37 For nothing will be impossible with God. NASU
This verse is often
said to mean that the man or woman of faith need have no obstacles in
his or her way, that the power that comes from faith can do literally
anything. However, although this scripture certainly calls for faith and
promises the miraculous, in its context it actually doesn’t say that
miracles come from faith.
The phrase was
spoken by the angel Gabriel to Mary when he told her that she would
become the mother of the Son of God.
Luke 1:26-38
26 Now in the sixth month the angel Gabriel was sent from
God to a city in Galilee called Nazareth, 27 to a virgin engaged to a
man whose name was Joseph, of the descendants of David; and the virgin’s
name was Mary. 28 And coming in, he said to her, “Greetings, favored
one! The Lord is with you.” 29 But she was very perplexed at this
statement, and kept pondering what kind of salutation this was. 30 The
angel said to her, “Do not be afraid, Mary; for you have found favor
with God. 31 “And behold, you will conceive in your womb and bear a son,
and you shall name Him Jesus. 32 “He will be great and will be called
the Son of the Most High; and the Lord God will give Him the throne of
His father David; 33 and He will reign over the house of Jacob forever,
and His kingdom will have no end.” 34 Mary said to the angel, “How can
this be, since I am a virgin?” 35 The angel answered and said to her,
“The Holy Spirit will come upon you, and the power of the Most High will
overshadow you; and for that reason the holy Child shall be called the
Son of God. 36 “And behold, even your relative Elizabeth has also
conceived a son in her old age; and she who was called barren is now in
her sixth month. 37 “For nothing will be impossible with God.” 38 And
Mary said, “Behold, the bondslave of the Lord; may it be done to me
according to your word.” And the angel departed from her.
NASU
Mary was “perplexed”
(v.29 NASB) or “greatly troubled” (NIV, RSV, NET). She “kept pondering”
(v.29 NASB) or “began to wonder” (NET) what the angel meant. She was
afraid (v.30) and confused (v.34), but she submitted herself to God’s
will as a “bondslave” (v.38 NASB) or “servant” (NIV, NET).
The angel had come
to announce that one of the greatest miracles of all history, the
incarnation of God into human form, was about to occur. Interestingly,
throughout the conversation, the angel makes no request of Mary; he
gives her no instructions. He did not ask for Mary’s permission,
approval or submission; he told her what was going to happen: “you
will conceive.” Although Mary does humble herself before the will of
God, the angel did not ask her to do so. He encourages her faith but
makes no demand of it.
The angel makes the
history-changing announcement that the Son of God, whose reign will be
eternal, was coming to earth in human form and mentions a similar
miracle that had already happened, that of Elizabeth’s miraculous
conception of John the Baptist. In other words, the miracle that was
happening to Mary was actually part of something much much bigger: the
Son of God was coming to earth in human form. God was moving, God was
doing mighty things, and Mary and Elizabeth were both blessed to be part
of it. Mary, naturally, wanted to know exactly how she would
become pregnant, as she was still a virgin. However, the angel did not
give her many details, merely explaining that it would happen through
the presence of the Holy Spirit and in the power of God.
Luke 1:37 sets out
the angel’s call for Mary to have faith, but her faith would have no
effect on the outcome of what was going to happen. Her faith would ease
her troubled, confused, fearful mind and it would help her to maintain
her attitude as a humble servant of God, but it would not and it could
not alter the plan of God.
The application for
us is similar. Luke 1:37 has nothing to do with strong faith producing
miracles, but it is an exhortation to trust, not just in the power of
God, but in the plan of God that will not be thwarted. God is
working in this world, and he will bring his plans to pass. Christians
will be a lot less fearful, confused or troubled if they can trust that
God knows what he is doing and believe that he has the power to arrive
at the outcome that he knows is best.
Therefore, Luke 1:37
does not say, “Nothing is impossible to the man or woman of
faith”, but rather, “God is working, and nothing can stop him! So trust
him that he knows best!”
John 14:14
John 14:14 If you ask Me anything in My name, I will do
it. NASU
Some preachers say
that this verse grants unlimited power to believers: whatever you want,
ask for it in the name of Jesus, and he will grant your request. In
fact, in the Family it is taught that this verse (and others like it)
actually places an obligation on God: when you pray in faith, God has
to answer because he is “bound by his word”, he “cannot break his word”.
God must do something because he said that he would, therefore
your prayers actually force God to act. The founder of the Family,
Berg/Dad compared God to the genie of Aladdin’s lamp, who could be
commanded what to do.
As a matter of fact,
in the very next verse, Jesus specified who had the authority to command
who:
John 14:15 If you love Me, you will keep My commandments.
NASU
John 14:15 If you love me, you will obey what I command.
NIV
It is Jesus Christ
who has the authority to issue commands, not us. True love for God is
proven by our willingness to obey those commands, not by telling him
what to do.
For more on
‘Commanding God’ please click here.
Jesus said these
things during the Last Supper, his last chance to speak to his disciples
before he died. In this passage, he emphasised his unity with God his
Father.
John 14:8-14
8 Philip said to Him, “Lord, show us the Father, and it
is enough for us.” 9 Jesus said to him, “Have I been so long with you,
and yet you have not come to know Me, Philip? He who has seen Me has
seen the Father; how can you say, ‘Show us the Father’? 10 “Do you not
believe that I am in the Father, and the Father is in Me? The words that
I say to you I do not speak on My own initiative, but the Father abiding
in Me does His works. 11 “Believe Me that I am in the Father and the
Father is in Me; otherwise believe because of the works themselves. 12
“Truly, truly, I say to you, he who believes in Me, the works that I do,
he will do also; and greater works than these he will do; because I go
to the Father. 13 “Whatever you ask in My name, that will I do, so that
the Father may be glorified in the Son. 14 “If you ask Me anything in
My name, I will do it.
NASU
Using Philip’s
question as a springboard, Jesus talked of how close he really was to
the Father: to know Jesus is to know God, to see Jesus is to see God, to
hear Jesus is to hear God, to believe Jesus is to believe God. Jesus is
in the Father and the Father is in Jesus, so when Jesus says or does
something, we know that it is God who is saying or doing those things.
Talking to Jesus is talking to God, and the miracles that Jesus does are
miracles of God.
Jesus had just told
his disciples that he would soon leave them (John 14:2), but he would
not really be gone from them, because he was one with God, and God was
never far from them. God was always with them, and could always be
accessed for help through prayer and therefore Jesus would also always
be with them, for he was in the Father and the Father was in him.
Jesus encourages his
disciples to pray in his name for the same reason, because he was going
to be with the Father. His disciples had become accustomed to his
physical presence and anytime they had a question or problem, they could
ask him directly. Jesus wanted to encourage them to continue this
practice, even though he would no longer be with them in bodily form.
They were used to praying to God as part of normal Judaic practice, and
Jesus said that if they continued praying to God, they would be
communicating with Jesus because that is exactly where he was going. So,
when Jesus told his disciples that they could ask anything in his name,
he was telling them to continue praying and he would make sure their
prayers were answered, because he would be there on the receiving end of
those prayers.
Again, these verses
have nothing to do with faith causing miracles. Jesus wants his
disciples to bring all their questions and problems to him knowing that
he is in the best possible position to answer every prayer. If he was
still walking the earth in human form, it would be possible for only the
tiniest proportion of people to get access to him, whereas as he is with
the Father, everyone may communicate with him at any time. Every prayer
is heard and every prayer is answered. Jesus did not, however, promise
to obey his disciples’ instructions regarding exactly how those prayers
would be answered.
Having a Friend in High
Places (John 14:1-31)
The Lord’s statements in verses 12-14 are often twisted
by those who insist that there must be miracles and signs today. [Note:
Let the reader hear me well here. I am not saying that signs and wonders
cannot take place today. I am saying that it is wrong to insist that
they must, and especially on the basis of our text.] They wish to hear
our Lord assuring them that anything they ask will be granted, if the
request is but made in Jesus’ name. They insist that miracles like those
accomplished by our Lord (and even greater ones) should be expected
today. The purpose of the miracles our Lord promises is not the
glorification of the men God uses to accomplish them; the purpose is to
bring glory to Himself (verse 13). He is not obliged to grant us every
selfish request we might make (see James 4:1-3).
Jesus is not encouraging His disciples to become
miracle-workers here. In fact, He is doing the opposite. He is urging
His disciples to believe His words, because they are the Father’s words.
If they must have added verification, let them take note of His
miraculous works as the Father’s accreditation and approval of His
teaching. The “high road” is to simply believe in what Jesus has said.
The “lower road” is to believe what He has said because of the miracles
He has done. Let us not twist this text and our Lord’s words to promote
miracles, signs, and wonders, when Jesus speaks of sign-faith as
second-class faith (see also John 2:23-25). Soon, Jesus will be speaking
these words to Thomas, who must see in order to believe:
24 Now Thomas (called Didymus), one of the twelve, was
not with them when Jesus came. 25 The other disciples told him, “We have
seen the Lord!” But he replied, “Unless I see the wounds from the nails
in his hands, and put my finger into the wounds from the nails, and put
my hand into his side, I will never believe it!” 26 Eight days later the
disciples were again together in the house, and Thomas was with them.
Although the doors were locked, Jesus came and stood among them and
said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger
here, and examine my hands. Extend your hand and put it into my side. Do
not continue in your unbelief, but believe.” 28 Thomas replied, “My Lord
and my God!” 29 Jesus said to him, “Have you believed because you have
seen me? Blessed are the people who have not seen and yet have believed”
(John 20:24-29).
Ideally, it is not “seeing” that should result in
believing, but believing that should result in seeing. Philip would like
to see (some dramatic revelation of the Father, some theophany), so that
he might believe, and so that his mind can be at ease. Jesus urges
Philip to believe His words, if necessary because of His works. Verses
15-21 spell out the “high road” for Philip and for every follower of
Jesus Christ.
by
Bob Deffinbaugh
Mark 16:17
Mark 16:17-18 These signs will accompany those who have
believed: in My name they will cast out demons, they will speak with new
tongues; 18 they will pick up serpents, and if they drink any deadly
poison, it will not hurt them; they will lay hands on the sick, and they
will recover. NASU
The Gospel of Mark
finishes with a short section predicting that amazing miraculous “signs”
would accompany those who believe. There would be exorcisms, the ability
to speak unlearned languages, protection from physical danger and the
power to heal.
A few comments about
this section are necessary before it is taken as ‘proof’ that true faith
gives miracle-working power.
First, few – if any
– Bible scholars are convinced of the authenticity of the passage from
Mark 16:9 to the end of the chapter at verse 20. Most Bible versions
contain a footnote at verse nine saying, “Later manuscripts add vv
9-20”, meaning that most original texts from which we get our English
versions do not contain this section. The NET Bible comments here:
tc The Gospel of Mark ends at
this point in some witnesses (א B 304 sys sams armmss
Eus Eusmss Hiermss), including two of the most
respected mss (א B). The following shorter ending is found in some mss:
“They reported briefly to those around Peter all that they had been
commanded. After these things Jesus himself sent out through them, from
the east to the west, the holy and imperishable preaching of eternal
salvation. Amen.” This shorter ending is usually included with the
longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this
point. Most mss include the longer ending (vv. 9-20) immediately after
v. 8 (A C D W [which has a different shorter ending between vv. 14 and
15] Θ Ë13 33 2427 Ï lat syc,p,h bo); however,
Jerome and Eusebius knew of almost no Greek mss that had this ending.
Several mss have marginal comments noting that earlier Greek mss lacked
the verses, while others mark the text with asterisks or obeli (symbols
that scribes used to indicate that the portion of text being copied was
spurious). Internal evidence strongly suggests the secondary nature of
both the short and the long endings. Their vocabulary and style are
decidedly non-Markan (for further details, see TCGNT 102-6). All
of this evidence strongly suggests that as time went on scribes added
the longer ending, either for the richness of its material or because of
the abruptness of the ending at v. 8. (Indeed, the strange variety of
dissimilar endings attests to the probability that early copyists had a
copy of Mark that ended at v. 8, and they filled out the text with what
seemed to be an appropriate conclusion. All of the witnesses for
alternative endings to vv. 9-20 thus indirectly confirm the Gospel as
ending at v. 8.) Because of such problems regarding the authenticity of
these alternative endings, 16:8 is usually regarded as the last verse of
the Gospel of Mark. There are three possible explanations for Mark
ending at 16:8: (1) The author intentionally ended the Gospel here in an
open-ended fashion; (2) the Gospel was never finished; or (3) the last
leaf of the ms was lost prior to copying. This first explanation is the
most likely due to several factors, including (a) the probability that
the Gospel was originally written on a scroll rather than a codex (only
on a codex would the last leaf get lost prior to copying); (b) the
unlikelihood of the ms not being completed; and (c) the literary power
of ending the Gospel so abruptly that the readers are now drawn into the
story itself. E. Best aptly states, “It is in keeping with other parts
of his Gospel that Mark should not give an explicit account of a
conclusion where this is already well known to his readers” (Mark,
73; note also his discussion of the ending of this Gospel on 132 and
elsewhere). The readers must now ask themselves, “What will I do with
Jesus? If I do not accept him in his suffering, I will not see him in
his glory.”
NET Bible footnote to Mark 16:9
Therefore, it would
be wise to refrain from dogmatic interpretations of any of the verses in
this section. For example, it would be extremely foolish to claim that
all Christians have immunity from snakebite on the strength of Mark
16:18 or to concoct a doctrine relating the strength of one’s faith to
the level of supposed snake venom immunity.
Second, even
assuming some authenticity to this passage, there is considerable debate
over whether the miracles mentioned in vs.17-18 are predictions
or promises. That is, the passage does not specify that these
things are powers that are promised to all believers or if they are
predictions of things that would happen, as for example, when the
Apostles preached in languages that they hadn’t learned on the day of
Pentecost (Acts 2:4-11) and when Paul survived the snakebite on the
island of Malta (Acts 28:3-5). It would not be wise to construct
doctrine that is not based on the plain text, but on the assumption
that these are promises rather than predictions.
Third, the text says
that the signs would “accompany” those who believe. This word
(translated “follow” in the KJV) means to “be always present” or to
“follow close”, but it does not mean “be caused by”. In other
words, Mark 16:17 says that signs would accompany believers, they would
follow after believers, they would be present with believers but it does
not say that believers cause the signs. The text says that they would
happen, but it does not say how. Therefore, it would be wrong to cite
this text in support of the doctrine that believers’ faith produces
miracles, for this cause-and-effect terminology is simply not there.
Other sources of miracles
Clearly, the texts
examined above do not support the doctrine that strong faith produces
miracles. It is also important to be aware that the occurrence of a
miracle does not automatically prove that a person has true faith.
Actually, the Bible warns believers to be wary of people who do
miracles, for they do not all come from God.
Matt 7:22-23 Many will say to Me on that day, ‘Lord,
Lord, did we not prophesy in Your name, and in Your name cast out
demons, and in Your name perform many miracles?’ 23 And then I will
declare to them, ‘I never knew you; depart from me, you who practice
lawlessness.’ NASU
Matt 24:24 For false Christs and false prophets will
arise and will show great signs and wonders, so as to mislead, if
possible, even the elect. NASU
2 Thess 2:9 that is, the one whose coming is in accord
with the activity of Satan, with all power and signs and false wonders
NASU
Rev 13:14 And he deceives those who dwell on the earth
because of the signs which it was given him to perform in the presence
of the beast, telling those who dwell on the earth to make an image to
the beast who had the wound of the sword and has come to life. NASU
Conclusion
A close examination
of the most common ‘proof-texts’ for the doctrine that strong faith
produces miracles clearly indicates that these texts actually do not
support the teaching at all. Faith is not a means to get what we want
any more than God can be told what to do. Faith is not a kind of magic
power that releases the power of God, and the Bible does not indicate
that people with ‘strong’ faith will be able to work more miracles than
those with ‘weak’ faith. When the Bible tells us to have faith, it means
we are to trust in God himself. However, often when people insist on a
results-oriented, miracle-working faith, they are actually placing their
faith in the power, in the miracles, or in faith itself, but not in God.
When people have faith in faith, they often misguidedly think that faith
is a kind of power that makes God do their bidding.
When our situation
is desperate and we think we need a miracle, Philippians 4:13 tells us
that God’s power is sufficient to help us to be content. Luke 1:37
reminds us that God is indeed all powerful, and that he will accomplish
his plan, regardless of circumstances. And John 14:14 says that Jesus
hears every prayer and will answer in the way that he knows is best.
.
See also
Commanding God
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