Moses was “powerful in his words and deeds.” As ‘the prophet greater than Moses,’ Jesus had credentials that were proportionately greater. (De 34:10-12; Ac 7:22; Lu 24:19; Joh 6:14) Rightly he ‘taught with authority.’ (Mt 7:28, 29) Thus, even as God gave cause for faith in Moses, Joshua, and others, he now gave sound basis for faith in his Son. (Mt 11:2-6; Joh 6:29)

What did the miracles of Jesus portend?

What Jesus did gave proof of God’s interest in mankind, evidence of what God would eventually do for all loving righteousness. Jesus’ powerful works were largely related to mankind’s problems, first and most basic among which is that of sin, with all its damaging effects. Sickness and death are concomitants of sin, and Jesus’ ability to heal sickness of all kinds (Mt 8:14, 15; Lu 6:19; 17:11-14; 8:43-48) and even to resurrect the dead (Mt 9:23-25; Lu 7:14, 15; Joh 11:39-44) gave proof that he was God’s appointed means for freeing mankind from sin and its penalty. (Compare Mr 2:5-12.) Far superior to the manna Israel ate in the wilderness, Jesus was “the true bread from heaven,” “the bread of life.” (Joh 6:31-35, 48-51) He brought, not literal water from a rock, but “living water,” the ‘water of life.’​—Joh 7:37, 38; Re 22:17; compare Joh 4:13, 14.

His powerful works were also portents of other blessings due to come by his kingly rule. Whereas Elisha had fed 100 men with only 20 loaves and some grain, Jesus fed thousands with far less. (2Ki 4:42-44; Mt 14:19-21; 15:32-38) Moses and Elisha had made bitter or poisoned water sweet. Jesus converted ordinary water into fine wine to contribute to the relaxing enjoyment of a marriage feast. (Ex 15:22-25; 2Ki 2:21, 22; Joh 2:1-11) His rule therefore would certainly bring freedom from hunger to all of his subjects, bring a pleasant ‘banquet for all peoples.’ (Isa 25:6) His ability to make men’s work abundantly productive, as with regard to his disciples’ fishing efforts, assured that, under his Kingdom’s blessing, men would not be reduced to barely eking out a living at a mere subsistence level.​—Lu 5:4-9; compare Joh 21:3-7.

More important, these things were all related to spiritual matters. As Jesus brought spiritual sight, speech, and health to the spiritually blind, dumb, and ailing, he also brought and assured the enjoyment of spiritual food and drink in abundance and guaranteed the productiveness of his disciples’ ministry. (Compare Lu 5:10, 11; Joh 6:35, 36.) His miraculously satisfying people’s physical needs on certain occasions was primarily to strengthen faith. Such things were never the end in themselves. (Compare Joh 6:25-27.) The Kingdom and God’s righteousness, not food and drink, were to be sought first. (Mt 6:31-33) Jesus set the example in this by his refusal to change stones into bread for himself.​—Mt 4:1-3.

Spiritual liberation. The nation of Israel had known mighty warriors, but God’s power through his Son was aimed at greater enemies than mere human militarists. Jesus was the Liberator (Lu 1:69-74) providing the way to freedom from the chief source of oppression, Satan and his demons. (Heb 2:14, 15) Not only did Jesus personally free many from demonic obsession (Lu 4:33-36) but by his powerful words of truth he opened wide the gates to freedom for those wishing to cast off the oppressive burdens and slavery that false religion had imposed on them. (Mt 23:4; Lu 4:18; Joh 8:31, 32) By his own faithful, integrity-keeping course he conquered, not just a city or an empire, but “the world.”​—Joh 14:30; 16:33.

Relative importance of miraculous acts. Although Jesus laid principal stress on the truths he proclaimed, he nevertheless showed the relative importance of his powerful works, regularly calling attention to them as authenticating his commission and message. Their importance lay particularly in their fulfillment of prophecy. (Joh 5:36-39, 46, 47; 10:24-27, 31-38; 14:11; 20:27-29) Those seeing such works came under special responsibility. (Mt 11:20-24; Joh 15:24) As Peter later told the crowds at Pentecost, Jesus was “a man publicly shown by God to you through powerful works and portents and signs that God did through him in your midst, just as you yourselves know.” (Ac 2:22) These evidences of divine power showed that God’s Kingdom had “overtaken” them.​—Mt 12:28, 31, 32.

By God’s significant use of his Son, the ‘reasonings of many hearts were uncovered.’ (Lu 2:34, 35) They were seeing ‘the arm of Jehovah’ manifested, but many, the majority, preferred to read some other meaning into the events beheld or to allow selfish interests to keep them from acting in harmony with the ‘sign’ seen. (Joh 12:37-43; 11:45-48) Many wanted personal benefits from God’s power but were not sincerely hungering for truth and righteousness. Their hearts were not moved by the compassion and kindness that motivated so many of Jesus’ powerful works (compare Lu 1:78; Mt 9:35, 36; 15:32-37; 20:34; Mr 1:40, 41; Lu 7:11-15 with Lu 14:1-6; Mr 3:1-6), which compassion reflected that of his Father.​—Mr 5:18, 19.

Responsible use of power. Jesus’ use of power was always responsible, never done for mere display. The cursing of the barren fig tree evidently had symbolic meaning. (Mr 11:12-14; compare Mt 7:19, 20; 21:42, 43; Lu 13:6-9.) Jesus refused to engage in purposeless theatrics as suggested by Satan. When he walked over water, it was because he was going somewhere with no transportation at hand at that late hour, something quite different from jumping off a temple battlement like a potential suicide. (Mt 4:5-7; Mr 6:45-50)