Miracles
What is a miracle? What is the purpose of miraculous signs? Are genuine
miracles happening today? What about the “miracles” of the so-called
modern “faith-healers”? Do these indicate a miraculous presence of
the Spirit in modern times? Study this important topic.
In discussing the theme of biblical miracles, several important areas
of consideration must be surveyed.
First, exactly what is a miracle? People use that term rather loosely
- frequently, not at all in a scriptural sense. And what are those
tell-tale traits that identify the miracle and distinguish it from
a natural phenomenon? If folks only knew what to look for in certifying
the miraculous, they surely would be aware that supernatural deeds
are not being performed in this age.
Second, what was the design of those “wonders” which are described
so dramatically in the Bible? And how did those demonstrating these
“signs” come to possess them? Further, does the Bible itself contain
any information as to whether miraculous displays would be perpetual,
i.e., until the end of time, or whether they were to be confined to
a relatively brief span of history?
Finally, if genuine miracles are not a part of today’s world, just
how does one explain the feats which are flaunted by so-called modern
“faith-healers”? These are questions which we propose to answer in
this study.
Definition and Classification of Miracles
How does one define a miracle?
“A miracle is an event which the forces of nature - including the
natural powers of man - cannot of themselves produce, and which must,
therefore, be referred to a supernatural agency” (Fisher, 9).
A miracle is a divine operation that transcends what is normally perceived
as natural law; it cannot be explained upon any natural basis.
The miracles recorded in the Bible fall into several categories.
The following examples are illustrative; though certainly not exhaustive:
First, there are supernatural acts of creation. Certain creation
activities were accomplished by the word of God (Heb. 11:3); He merely
spoke, and it was done (Psa. 33:9). Obviously, this type of divine
action is not being duplicated today since the creation process of
the material universe was concluded at the end of the initial week
of earth’s history (Gen. 2:1-2).
Second, there were miracles which involved a temporary and localized
suspension of laws regulating nature. Jesus calmed a ferocious storm
on the Sea of Galilee (Mt. 8:23-27), and, on another occasion, He
walked upon the waters of the lake (Jn. 6:16-21).
Third, there were signs which involved the healing of man’s physical
body. The blind were made to see (Jn. 9:1-7), and the lame to walk
(Acts 3:1-10).
Fourth, there were signs demonstrating divine power over death. Lazarus,
dead four days, was raised (Jn. 11:43-44), and, of course, the resurrection
of Christ is the very foundation of the Christian system (1 Cor. 15:16-19).
Fifth, some of the wonders of the New Testament age had to do with
the expulsion of demons that had entered into human bodies (Mt. 12:22ff).
This was evidence of the fact that the Savior’s power was superior
to that of Satan.
Sixth, the exhibition of divine authority was seen in the manipulation
of certain material things. Christ turned water into wine (Jn. 2:1-11),
and multiplied a lad’s loaves and fishes, so that thousands were fed
(Jn. 6:1-14).
Seventh, miraculous power was demonstrated in both the plant and
animal kingdoms. Balaam’s donkey spoke with a man’s voice Num. 22:28),
and the Lord Jesus, in an object lesson relative to the impending
destruction of Jerusalem, destroyed a fig tree with but a word from
His mouth (Mt. 21:19). In this study, we will limit ourselves mostly
to a consideration of miracles recorded in the New Testament record.
Characteristics of a Genuine Miracle
What are the traits of a genuine miracle, as opposed to feigned signs?
Consider the following facts.
A supernatural display of divine power is not an arguable proposition;
it is a dramatic, demonstrable fact. No where in the New Testament
is there a record of a divine spokesman arguing for the validity of
miracles. No logical scheme is needed to establish such a case. Miracles
either happen, or they don’t.
When Jesus performed signs, even His enemies did not deny the effect
of such; they merely attempted to attribute His power to some other
source (e.g., Satan - cf. Mt.12:24). The leaders of the Jewish community
did not doubt that Peter and John had performed a notable miracle
when they healed the lame man at the temple; rather, they sought to
mute the sign’s impact by threats of violence (cf. Acts 4:14ff).
Is anything being done today of such compelling nature as to elicit
this type of reaction?
In biblical times, miracles always had a worthy motive. Signs were
not done for the purpose of personal aggrandizement. Though Jesus’
miracles established the validity of His claim of being the Son of
God, that designation was not assumed out of personal interest. Rather,
the documented claim was motivated by a love for man’s salvation.
Those performing wonders in the first century did not do so for the
purpose of enhancing themselves financially - unlike the wealthy “faith-healers”
of today. When Peter encountered the lame man of Acts 3, he had no
money (Acts 3:6).
As a general rule, the miracles of the Bible era were done in the
presence of a multitude of credible witnesses - even hostile observers.
When the Lord multiplied the loaves and fishes, possibly some 10,000
or more people were present (cf. Jn. 6:10). Truly, the signs validating
Christianity were not “done in a corner” (Acts 26:26).
Genuine miracles were not slow, progressive processes; rather, they
produced instantaneous effects. Note: “. . . and straightway he received
his sight . . .” (Mk. 10:52); “. . . and immediately his feet and
his ankle bones received strength” (Acts 3:7). In the New Testament,
one never reads such statements as this: “Paul prayed for him, and
within three weeks he was cured.” Yet, such testimonies are common
among the devotees of modern charlatans.
True miracles must be subject to sense perception. The water that
Jesus turned into wine could be tasted (Jn. 2:9); Thomas could feel
the prints in the hands of the resurrected Christ (Jn. 20:27), and
the restored ear of the high priest’s servant could be seen (Lk. 22:51).
The wonders of the Bible were objective demonstrations, not subjective
speculations!
Actual signs must be independent of secondary causes. By this we
mean there must be no possible way to explain the miracle in a natural
fashion. One is reminded of the boy whose cat gave birth to kittens.
When the lad noticed the kittens were blind, he prayed for them. Sure
enough, in about nine days they all could see! Hardly a miracle.
Can the miracles of Christ be explained in any natural fashion? They
cannot. For instance it cannot be argued that the blind man of John
9:1ff was psychosomatically afflicted, for the gentleman had been
born in that condition. How can a perfectly restored ear, that had
been amputated, be explained by current processes (Lk. 22:50-51)?
A genuine miracle will generate more than a superficial and temporary
interest. It will have an abiding effect. The miracles of Christ were
never denied during the apostolic age, nor even in the immediate ages
beyond. Even ancient enemies of Christianity, like Celsus and Porphyry,
admitted that Jesus did certain extraordinary deeds; they suggested,
of course, that it was mere “magic.” Their charges, however, are indirect
testimony to the supernatural works of Christ. But who can remember
a single “miracle” that Oral Roberts or Jimmy Swaggart is supposed
to have performed?
We submit, therefore, that so-called modern miracles do not meet
the criteria suggested above. They thus must be rejected and explained
upon some other basis.
Miraculous Gifts: Their Purpose and Method of Reception
What was the purpose of miracles in the ministry of Christ, or in
the apostolic age? As noted above, their design must be consistent
with the lofty theme of redemption.
Of the early disciples who were endowed with spiritual gifts, Mark
declares:
“And they went forth, and preached everywhere, the Lord working
with them, and confirming the word by the signs that followed” (Mk.
16:20). The function of the signs was to confirm the revelatory process,
i.e., the word of truth being communicated from God to man.
The writer of Hebrews argues similarly. He declares that the message
regarding the “great salvation,” which at the first had been “spoken
through the Lord, was confirmed unto us by them that heard; God also
bearing witness with them, both by signs and wonders, and by manifold
powers, and by gifts of the Holy Spirit, according to his own will”
(Heb. 2:3-4). Of special interest in these passages is the term “confirm”
(Grk. bebaioo). The word denotes evidence that establishes the validity
of the divinely-given word (Brown, I.658). The supernatural gifts
of the primitive age, therefore, had as their design the establishment
of the credibility of Christ and His spokesmen, and so ultimately,
the validation of their message, namely, that Jesus Christ is the
Son of God, the Savior of the world!
Now observe this very important point. If it can be established that
those early miracles do corroborate the testimony of Christ, and those
commissioned by Him; and further, that the recording of these events
in the New Testament was designed to perpetually accomplish that function,
then it stands as demonstrated that the repetition of such signs is
not needed today.
The fact is, that is exactly what is affirmed by the apostle John.
He declares that the “signs” of Christ, which he records in his gospel
account, “are written [gegraptai - perfect tense, abiding effect]
that ye may believe that Jesus is the Christ, the Son of God . . .”
(Jn. 20:31).
A. T. Robertson notes that this book “has had precisely this effect
of continuous and successive confirmation of faith in Jesus Christ
through the ages” (Robertson, V.317). Even those who claim that God
is working miracles today, when asked if they believe that the recorded
miracles of Christ in the New Testament are sufficient to establish
faith in Him, will answer affirmatively.
It ought to be abundantly clear, therefore, that since the miracles
of the Bible continue to accomplish their original purpose, there
is no need for a repetition of them today. They are not being replicated
in this age!
Next, we should explore the method of gift reception, as that concept
is set forth in the New Testament. Christ, of course, was empowered
directly by God to work miracles. Such signs demonstrated that He
was a “man approved of God” (Acts 2:22).
So far as New Testament information goes, there were only two ways
by which others received spiritual gifts in the apostolic era. The
first was by means of Holy Spirit baptism, i.e., an overwhelming direct
endowment of the Spirit’s power. Second, miraculous gifts were bestowed
by the imposition of the apostles’ hands. Let us consider the biblical
facts regarding these two matters.
Holy Spirit baptism was demonstrated in only two New Testament situations.
It was given to the apostles of Christ (Acts 1:5; 2:4), and then,
as a very special case, it was received by the household of Cornelius
(Acts 10:44-47; 11:15-17). Is Holy Spirit baptism available today?
We can show that it is not by the following logical argument.
First, when Paul wrote to the Ephesians (c. A.D. 62), he affirmed
that there was but “one baptism” at that time (Eph. 4:5). It is generally
conceded that this baptism must be either Holy Spirit baptism, or
water baptism. If it can be established that the “one baptism” of
Ephesians 4:5 is water baptism, then it is obvious that “Spirit baptism”
was no longer available.
That water baptism is age-lasting is demonstrated by the fact that
it is the baptism of the great commission (cf. Mt. 28:19-20; Mk. 16:16).
In Matthew’s account, the Lord promised that as long as his people
were making disciples, baptizing, teaching, etc., He would accompany
them always, even to the end of the age. Whatever the baptism of this
passage is, therefore, it continues in force until the end.
This baptism, however, must be water baptism, as evidenced by the
fact that it is administered by human beings: “Go . . . make disciples
. . . baptizing . . . .” On the other hand, Holy Spirit baptism had
no human administrator; it was bestowed directly by Christ (Mt. 3:11).
It must be concluded, therefore, that the “one baptism” of Ephesians
4:5 was water baptism; consequently, Holy Spirit baptism had become
obsolete. Such being the case, spiritual gifts are not received via
Holy Spirit baptism today.
Other than by Holy Spirit baptism, miraculous gifts could be conveyed
only by an apostle of Christ. Note the evidence:
Philip, the evangelist (not an apostle), could perform miracles,
but he could not pass that gift along to others. Accordingly, apostles,
namely Peter and John, were sent to Samaria, where Philip had been
preaching, so that the church there might be furnished with certain
divine gifts (cf. Acts 8:5-6; 14-17).
In connection with the foregoing circumstances, Simon the sorcerer
“saw that through the laying on of the apostles’ hands the Holy Spirit
was given” (8:18). He wanted to purchase that privilege for himself,
but he was informed that he had neither part nor lot in that matter,
i.e., the impartation of spiritual gifts.
At Ephesus, Paul laid his hands on twelve converts and “they spake
with tongues and prophesied” (Acts 19:6).
There was an unruly element within the church at Corinth that denied
Paul’s apostleship. Such, however, was a very illogical position,
for that church possessed spiritual gifts (1 Cor. 12-14), and they
had received them from none other than Paul. The “signs of an apostle”
had been wrought among them (2 Cor. 12:12), so Paul forcefully could
say:
“If to others I am not an apostle, yet at least I am to you; for
the seal of mine apostleship are ye in the Lord” (1 Cor. 9:2).
The Corinthian church (with its spiritual gifts) was, therefore a
“seal” (divine documentation of Paul’s apostleship), and accordingly,
indirect evidence that such gifts were received only from an apostle!
Paul urged Timothy to “stir up the gift of God,” which, says he,
“is in you through [dia - denoting the instrument or agency by means
of which the gift was imparted (Arndt, 179)] the laying on of my hands”
(2 Tim. 1:6).
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Note: Some argue that 1 Timothy 4:14 indicates
that Timothy had received a spiritual gift from a certain “eldership,”
which establishes a precedent for the reception of supernatural powers
from a non-apostolic source. However, the passage does not suggest
that.
Timothy had received a gift “by prophecy,
with [meta] the laying on of the hands of the presbytery.” Meta simply
denotes “attendant circumstances” and does not suggest that the gift
came by the hands of the elders (Green, 207).
This verse asserts that Timothy had received
a spiritual gift on the same general occasion when elders had laid
hands upon the evangelist - doubtless to appoint him to some special
mission. It does not affirm that the elders themselves imparted miracle-working
ability to Timothy.
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Since, therefore, there is no Holy Spirit baptism today; and further,
since there are no apostles (or successors to them) in this age, it
should be quite clear that men are not in possession of supernatural
gifts of the Spirit in this post-apostolic era of the Christian dispensation.
Cessation of Miracles: Two Contexts Considered
Were miraculous gifts to abide with the church until the end of time,
or, due to their specific design, were they only a temporary phenomena?
This matter is discussed rather comprehensively in two New Testament
contexts. We will consider each of these.
In 1 Corinthians 13, the inspired apostle addresses the duration
of spiritual gifts in the Lord’s church. He commences by showing that
these gifts must be exercised in love, for miraculous powers, void
of love, were worthless. This theme was quite appropriate in view
of the disposition of rivalry which threatened the unity of the Corinthian
congregation (some exalting certain gifts above others, etc.).
From this initial instruction there is a very natural transition
into the character and permanence of love, in contrast to the transitory
function of spiritual gifts.
Of the nine gifts mentioned in 12:8-10, Paul selects three to illustrate
his argument. Significantly, all three were related directly to the
revealing of God’s will to man. The apostle affirms that prophecies
shall be done away; tongues shall cease; knowledge, i.e., supernatural
knowledge, shall be done away. It is wonderfully clear, therefore,
that these three gifts (and by implication all miraculous gifts) were
not designed to be a permanent fixture within the church.
In 1 Corinthians 13:9, Paul contends that God’s will, by means of
these spiritual gifts (knowledge, prophecy, etc.) was made known gradually,
i.e., “in part.” The expression “in part” translates the Greek to
ek merous, literally, “the things in part.” It denotes “a part as
opposed to the whole” (Abbott-Smith, 284).
And so, we make the following argument;
The “in part” things shall be done away. But, the “in part” things
are the supernatural gifts by which the will of God was revealed.
Thus, the supernatural gifts, by which the will of God was made known,
were to be terminated. But the question is: When were these gifts
to pass away?
The answer is: “When that which is perfect is come.” In the Greek
Testament, the expression literally reads, to teleion, “the complete
thing.” The term “perfect,” when used of quantity, is better rendered
“complete” or “whole.”
A noted scholar observes: “In the Pauline corpus the meaning ‘whole’
is suggested at I C. 13:10 by the antithesis to ek merous” (Kittel,
VIII.75). In his translation of the New Testament, J. B. Phillips
renders it: “. . . when the Complete comes, that is the end of the
Incomplete.”
So, we may reason as follows:
Whatever the “in part” things are partially, the “whole” is, in
completed form. But, the “in part” things were the spiritual gifts
employed in the revealing of God’s will (word).
Therefore, the “whole” was God’s will (word) - as conveyed through
the gifts - completely revealed.
Within this context, therefore, the apostle actually is saying this:
God’s revelation is being made known part-by-part, through the use
of spiritual gifts; when that revelation is completed, these gifts
will be needed no longer, hence, will pass away from the church’s
possession.
As noted scholar W. E. Vine observed:
With the completion of Apostolic testimony and the completion of
the Scriptures of truth (‘the faith once for all delivered to the
saints’, Jude 3. R.V.), ‘that which is perfect’ had come, and the
temporary gifts were done away (184).
Remember this vital point. Spiritual gifts and the revelatory process
were to be co-extensive. If men are performing miracles today, their
messages are as binding as the New Testament record! If such is the
case, the New Testament is not the final word.
This theme is similarly dealt with in Ephesians 4, where it is affirmed
that when Christ “ascended on High” He “gave gifts unto men” (8ff).
The gifts were miraculously endowed functions in the church (e.g.,
apostles, prophets, evangelists, pastors, and teachers). The design
of these capacities was “for the perfecting [katartismos] of the saints.”
The original word denotes “complete qualification for a specific
purpose” (Analytical Greek Lexicon, 220). Or, as Arndt & Gingrich
render it, “to equip the saints for service” (419).
Moreover, the duration of these supernatural governments was specified.
They were to continue “till we all attain unto the unity of the faith”
(4:13). “Till” is from mechri, and it suggests a “specification of
time up to which this spiritual constitution was designed to last”
(Ellicott, 95).
The word “unity” (henotes) basically means “oneness” (Analytical,
119). It derives from the term hen, the neuter of heis, and it emphasizes
oneness “in contrast to the parts, of which a whole is made up” (Arndt,
230).
Finally, the expression “the faith” refers to the revealed gospel
system (cf. Gal. 1:23; 1 Tim. 5:8).
And so, to sum up: The apostle contends that spiritual gifts would
continue until the gospel system, in its individual parts (as portrayed
in 1st Corinthians 13), came together in oneness, i.e., the completed
or whole revelation (New Testament record) (see MacKnight, 335). Ephesians
4 and 1st Corinthians 13 are wonderfully complimentary.
Two Common Objections Considered
We will now consider a couple of arguments that frequently are employed
in an attempt to prove that miracles did not cease with the apostolic
age.
First, some contend Paul taught that spiritual gifts would continue
to the very end, i.e., unto the coming of Christ. First Corinthians
1:6-8 is cited to establish this. We offer the following points:
It is not certain that miraculous gifts are even in view within
this context. Meyer argues that spiritual blessings in general are
under consideration, not miraculous gifts (I.19).
Even if miraculous gifts are in view, the text no more asserts that
they will be operative until the Lord’s return, than it does that
the Corinthians themselves would remain alive until that event.
The word “end” can mean “to the uttermost” (cf. Jn. 13:1), and thus
the reference may not be to the end of “time.”
One may be confirmed (sustained) through the message of the inspired
Word (2 Tim. 3:16,17), hence, be unreprovable in the day of Christ,
without needing to possess supernatural gifts.
Second, it is claimed that the Lord is as powerful today as He was
in the first century; and so, He can perform signs today.
But the question is not one of God’s power; it is a matter of His
will. Does He will to perform miracles today? He does not will to
create men directly from the dust of the earth. He does not will to
feed us with manna from heaven, etc., though He is powerful enough
to do such feats. The “He-has-the-power” quibble proves nothing.
The scholarly T. H. Horne presented a remarkable summary statement
of this matter that is worthy of consideration.
Why are not miracles now wrought? - we remark that, the design of
miracles being to confirm and authorize the Christian religion, there
is no longer any occasion for them, now that it is established in
the world, and is daily extending its triumphs in the heathen lands
by the divine blessing of the preached gospel. Besides, if they were
continued, they would be of no use, because their force and influence
would be lost by the frequency of them; for, miracles being a sensible
suspension or controlment of - or deviation from - the established
course or laws of nature, if they were repeated on every occasion,
all distinctions of natural and supernatural would vanish, and we
should be at a loss to say, which were the ordinary and which the
extraordinary works of Providence. Moreover, it is probable that,
if they were continued, they would be of no use, because those persons
who refuse to be convinced by the miracles recorded in the New Testament,
would not be convinced by any new ones: for it is not from want of
evidence, but from want of sincerity, and out of passion and prejudice,
that any man rejects the miracles related in the Scriptures; and the
same want of sincerity, the same passions and prejudices, would make
him resist any proof, any miracle whatever. Lastly, a perpetual power
of working of miracles would in all ages give occasion to continual
impostures, while it would rescind and reverse all the settled laws
and constitutions of Providence. Frequent miracles would be taught
to proceed more from some defect in nature than from the particular
interposition of the Deity; and men would become atheists by means
of them, rather than Christians (I.117).
What about modern “miracles”?
How does one deal with the alleged “miracles” of this modern age?
In the first place, we really are not obligated to defend, as divine,
a modern event simply because it may have certain elements that are
difficult to explain. There are many illusions that modern magicians
perform which the average person cannot explain; they do have natural
explanations though. They are not miracles.
That aside, there are several possible bases for so-called modern
miracles. As an example, let us focus upon alleged “faith healings.”
Some instances of “faith healings” are pure fakery. Consider the
case of Peter Popoff, miracle-working cleric of Upland, California.
Popoff, who claimed the supernatural ability to provide secret information
about people in his audiences (in conjunction with “healing” them),
was receiving such data through a tiny hearing aid, the messages being
transmitted by his wife from backstage.
Prominent magician James Randi exposed the entire affair on nation-wide
television (139-181). Randi also demonstrated that Popoff was providing
rented wheelchairs for people who could actually walk; then, at his
services, he was pronouncing them healed.
Some “miracle cures” are claimed by people who honestly believe
that God has healed them. The fact is, however, they had nothing organically
wrong with them. Their ailment was psychosomatic. This means that
though some bodily feature was actually affected, the real root of
the problem was mental or emotional; hence, by suggestion a cure might
be effected. It has been estimated that some 55% (or more) of the
patients applying for medical treatment in the United States suffer
from psychosomatic illnesses. In fact, Dr. William S. Sadler has written:
It is generally believed by experienced physicians that at least
two-thirds of the ordinary cases of sickness which doctors are called
upon to treat would, if left entirely alone, recover without the aid
of the doctor or his medicine (15). Taking advantage of this type
of sickness, the faith-healer, in an atmosphere of hysteria and feverish
emotionalism, produces some phenomenal “cures.” But there is nothing
miraculous about such cases.
A physician in Toronto, Canada investigated thirty cases in which
Oral Roberts claimed miraculous healing was effected; he “found not
one case that could not be attributed to psychological shock or hysteria”
(Randi, 288). Dr. William S. Sadler affirmed that after twenty-five
years of sympathetic research into faith-healing, he had not observed
a solitary case of an organic disease being healed.
It is commonly known that an African witch-doctor can literally command
a believer in voodoo to die, and within the prescribed time, the victim
will expire. This evidences the powerful control of the mind over
the body. Surely no one will claim, though, that a witch-doctor has
“the Spirit of God.”
Another explanation for some so-called faith cures is a phenomenon
known as spontaneous remission. Spontaneous remission is an unexpected
withdrawal of disease symptoms, and an inexplicable disappearance
of the ailment. It occurs in about one out of every 80,000 cancer
patients. Joseph Mayerle of Bremerton, Washington had exploratory
surgery; it was discovered that he was consumed with cancer. His physicians
gave him only a few months to live. Months sped by and his disease
utterly vanished. There was nothing miraculous about it. According
to newspaper accounts, Mr. Mayerle, a bartender, made no claim to
faith, prayer, or a miracle-cure. Wouldn’t a faith-healer have delighted
in taking credit for that case?
Conclusion
There is one final point of this presentation that needs to be pressed
with great vigor. There is no alleged miracle being performed today
by Pentecostals, or those of a similar “Christian” persuasion, that
cannot be duplicated by various cults and “non-Christian” sects.
Those who practice Christian Science, Mormonism, Catholicism, Transcendental
Meditation, Yoga, Psychic Healing, Scientology, New Age Crystal Healing,
etc., claim the same type of “signs” as the Pentecostals. In fact,
more than 20 million Americans annually report mystic experiences
(including healing) in their lives (Psychology Today, 64).
Since the Scriptures clearly teach that the purpose of miracles,
as evidenced in biblical days, was to confirm the message proclaimed,
hence, to validate the Christian system, do the multiple alleged examples
of miracle-workings indicate that the Lord has authenticated all of
these woefully contradictory systems? Think of the implications of
that - especially in light of Paul’s affirmation that God is not the
author of confusion (1 Cor. 14:33).
There is abundant evidence that genuine miracles were performed by
divinely appointed persons in the first century, but there is no proof
whatever that such wonders are being replicated in this modern age.
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