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When John had heard in the prison the works of Christ. Archbishop Thomson says, "Many Fathers are pleased to say that John had no doubts himself; that his faith was too strong for that, and that he only sent the two disciples to Jesus that they might have their faith refreshed by a stronger draught than their own master could administer. I cannot and do not believe it. There can hardly be a doubt that in thus sending his disciples to inquire of Jesus he wished to satisfy a doubt and a misgiving that had sprung up in his mind. 'Why this tarrying? Why this great delay? Why not proclaim the truth upon the mountaintops and in the city that Jesus the Christ, the Messiah, is come, that the people might bow down to him, and then rise as one man to shake off the Roman yoke?' It was his own misgiving. The faith is still there, but clouded over for the moment by a certain doubt, 'Art thou he that should come, or do we look for another?'" Archbishop Trench explains the force of the term "works" as applied to our Lord's miracles. "A further term by which St. John very frequently names the miracles is eminently significant. They are very often with him simply 'works.' The wonderful is for St. John only the natural form of working for him who is dwelt in by all the fulness of God. He must, out of the necessity of his higher being, bring forth these works greater than man's." "These miracles are the fruit after its kind which the Divine tree brings forth; and may, with a deep truth, be styled the 'works' of Christ, with no further addition or explanation."

I. THE PECULIARITIES OF THE CHRISTIAN MIRACLES. It is well to remember that the Christian is not the only set of miracles; their characteristic features can best be seen on comparing them with others, especially those recorded, with more or less authority, in ecclesiastical history. Note these peculiarities:

1. The miracles of Christ were kept within remarkable limitations. The fewness, not the abundance, surprises us. Christ's restraint of miracle is far more surprising than his working miracles at all.

2. The miracles of Christ were purely philanthropic in their character. The apparent exceptions are proofs of the truth, for they were philanthropic to the disciples, parts of their spiritual training.

3. The miracles of Christ were in full harmony with the character and words of their author.

4. Less is made of the miracles of Christ as credentials than we should have expected.

II. THE PURPOSE OF THE CHRISTIAN MIRACLES. The true way to the vindication of the miracles is to show that the reason of a thing affords the best proof of its existence. Some of the heavenly bodies have been discovered, not by sight with the help of the telescope, but by the reason for their existence, which was found in the force of their gravitation, and the aberration of certain neighbouring bodies. It was first shown that they must be there, and then it was found that they were there.

1. The miracles were a necessary part of Christ's mission. He was both Redeemer from sin and Giver of life. His was really a spiritual work; not, therefore, immediately apparent to human vision. He must, in some outward palpable form, illustrate his higher work. He did the outward work of healing bodily disease and driving out evil spirits that he might lead men to look to him for spiritual healings and redeemings.

2. The miracles were also a necessary part of Christ's revelation. He had a mission, and was a revelation. The Father-God was set before men in Jesus Christ. He was "God manifest in the flesh." Christ's character must show men what the Father is; and Christ's works - his miracles - must show men what the Father does. - R.T.

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KJV: Now when John had heard in the prison the works of Christ, he sent two of his disciples,

WEB: Now when John heard in the prison the works of Christ, he sent two of his disciples