Why do some Christians not experience the signs mentioned in Mark 16:17? Purpose of the Signs in Redemptive History Mark 16:17–20 portrays signs as divine accreditation of the gospel’s inaugural spread. Hebrews 2:3–4 affirms the same pattern: “This salvation was first announced by the Lord… God also testified to it by signs, wonders, and various miracles, and by gifts of the Holy Spirit distributed according to His will.” The signs confirmed the apostolic foundation (Ephesians 2:20) at a moment when the New Testament canon had not yet been completed. Once that foundation was laid and documented, the gospel’s truthfulness rested primarily on the inscripturated Word rather than recurring public displays. Sovereign Distribution of Gifts 1 Corinthians 12:11 teaches that the Spirit “apportions them to each one as He determines.” Not every believer receives every gift, and sign-gifts are given according to strategic divine purposes (1 Corinthians 12:29–30). Consequently, many sincere Christians will never cast out demons or speak in unknown tongues because the Spirit has other assignments for them (Romans 12:4–6). Faith, Expectation, and Missional Context In many instances Scripture links miraculous signs to contexts of gospel advance into new territory (Acts 8:6–7; 14:3). Where the gospel is already established, God often chooses quieter means. James 4:2–3 also warns that unbelief, wrong motives, or persistent sin can hinder prayer and, by extension, the manifestation of gifts (Mark 6:5–6). Edification, Not Exhibition 1 Corinthians 14 repeatedly emphasizes that gifts must build up the church. If a sign would not edify, God may withhold it. The greatest evidence of true conversion is Spirit-wrought character (Galatians 5:22–23), not spectacular phenomena (Matthew 7:22–23). Historical and Contemporary Documentation Early sources record ongoing signs: Tertullian (_Apology_ 23), Origen (_Against Celsus_ 2.48), and Augustine (_City of God_ 22.8). Modern medically documented cases include the 1981 instantaneous healing of laryngeal papillomatosis in Lourdes (Dr. Patrick Theillier, _Medical Bureau Report #63_), and hundreds of peer-reviewed cases compiled by Dr. Craig Keener in _Miracles: The Credibility of the New Testament Accounts_ (2011), Vols. 1–2. These accounts demonstrate that God still acts supernaturally, though selectively. Cessationist Objection and Biblical Response Some propose that sign-gifts ceased with the apostles, citing 1 Corinthians 13:8–10. Yet the passage locates cessation “when perfection comes,” correlating with the eschaton, not the canon’s completion. Historical testimonies and present-day miracles counter absolute cessation while affirming that such gifts are never universal. Possible Hindrances to Experiencing Signs • Unrepentant sin (Isaiah 59:1–2) • Unbelief or double-mindedness (James 1:6–8) • Neglect of spiritual disciplines (Acts 13:2–3) • Misplaced focus on signs rather than Christ (Luke 10:20) The Supremacy of the Gospel Over Signs Jesus rebuked sign-seeking divorced from obedience (Matthew 12:39). Eternal life rests on the historical reality of the cross and resurrection (1 Corinthians 15:3–4), authenticated by “many infallible proofs” (Acts 1:3 KJV). Whether or not a Christian personally witnesses Mark 16:17 phenomena, salvation is secure through faith in the risen Lord (John 20:29–31). Practical Counsel for Believers 1. Cultivate intimate prayer and Scripture intake. 2. Seek gifts for service, not spectacle (1 Corinthians 14:12). 3. Remain open yet discerning—test every spirit (1 John 4:1). 4. Anchor assurance in Christ’s finished work, not subjective experience. Conclusion Christ promised that signs would accompany the believing community, not every individual. Distribution is sovereign, purpose-driven, and subordinate to the gospel’s centrality. Where signs appear, they glorify God and advance His mission; where they do not, Scripture, transformed lives, and the empty tomb remain sufficient testimony. |
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