Introduction
What is a miracle?
A miracle is an event which is beyond the ability of any person to perform. Murray’s Dictionary states (p486):
A marvelous event occurring within human experience which cannot have been brought about by human power or any natural agency and must therefore be ascribed to the intervention of the Deity or of some supernatural being.
Locke writes (p451):
A miracle then I take to be a sensible operation which being above the comprehension of the spectator and in his opinion contrary to the established order of nature is taken by him to be Divine.
How can we know if any given event is a miracle or not?
This question cannot be answered until a more basic question is answered.
What is this more basic question?
The more basic or more foundational question here is whether miracles are possible in the first place.
How can we arrive at an answer to that question?
Our answer to this question depends on our worldview. Those who hold to an atheistic worldview must answer this question in the negative since miracles are not possible in such a world. On the other hand, miracles are possible in a theistic worldview since it is always possible for God to do something that is not possible for a human person to do. These acts of God are what we call miracles.
In a theistic worldview then, how would we know which event is a miracle or not?
We would examine what happened and try to determine if it is beyond human ability or not.
What is the greatest miracle which ever occurred?
The creation of our universe is the greatest miracle. The resurrection of Jesus, however, is the most important miracle claim in history. The truth of the Christian religion stands or falls with the truth of the resurrection miracle.
What objections are brought against miracles?
The most common objection is related to the above question; i.e. are miracles possible in the first place. Secular people are committed to a naturalist understanding of the world; and therefore, miracles are ruled out as impossible.
What objections were brought against Jesus’ miracles?
The Pharisees finally concluded that Jesus did miracles by some kind of demonic power. (Matthew 12:24) To which Jesus responded that if what they said was true, then the devil would be casting out his own devils. “And if Satan is casting out Satan, he is divided and fighting against himself. His own kingdom will not survive.” (Matthew 12:26)
Hume
What other objection is brought against miracles?
The objection is sometimes made that even if miracles are possible, we should never believe a miracle claim because miracles are so foreign to how we expect the world to work.
Wasn’t this Hume’s objection?
Yes, Hume did not object so much to miracles as he did to miracle claims. He did not believe that any miracle claim was credible because our uniform experience is that miracles never happen. Hume wrote (p133):
A miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined. Why is it more than probable that all men must die; that lead cannot, of itself, remain suspended in the air; that fire consumes wood and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or, in other words, a miracle to prevent them? Nothing is esteemed a miracle if it ever happen in the common course of nature. It is no miracle that a man seemingly in good health should die on a sudden; because such a kind of death, though more unusual than any other, has yet been frequently observed to happen. But it is a miracle that a dead man should come to life because that has never been observed in any age or country. There must, therefore, be an uniform experience against every miraculous event, otherwise the event would not merit that appellation. And as an uniform experience amounts to a proof, there is here a direct and full proof, from the nature of the fact, against the existence of any miracle nor can such a proof be destroyed or the miracle rendered credible but by an opposite proof which is superior. The plain consequence is (and it is a general maxim worthy of our attention) that no testimony is sufficient to establish a miracle unless the testimony be of such a kind that its falsehood would be more miraculous than the fact which it endeavors to establish. And, even in that case, there is a mutual destruction of arguments and the superior only gives us an assurance suitable to that degree of force which remains after deducting the inferior. When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it be more probable that this person should either deceive or be deceived or that the fact which he relates should really have happened. I weigh the one miracle against the other; and according to the superiority which I discover, I pronounce my decision and always reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates; then and not till then, can he pretend to command my belief or opinion.
What can be said about Hume’s argument here?
Hume’s key assumption here is that no one has ever seen a miracle. This is the “firm and unalterable experience” upon which Hume’s argument depends. Weidner reduces Hume’s argument to these propositions:
- For miracles we have the questionable testimony of a few persons;
- Against them we have universal experience;
- Therefore, this stronger testimony nullifies the weaker and more questionable. see §30
Proposition #2 is the weak link in Hume’s argument. The number of people who have seen miracles and can provide good evidence that a miracle really happened is increasing. Keener has written two large volumes in which he has cataloged these many claims and the investigations into them.
Miracles in the Ministry of Jesus
What kind of miracles did Jesus do?
All of Jesus miracles, with one exception, were miracles of benevolence. He was always doing good to someone. The only exception is the cursing of the fig tree. (Mark 11:14) Beyond this, the miracles of Jesus are classified in different ways; see Westcott and Laidlaw p13. Farrar says (p389), “All of our Lord’s miracles fall under the three heads of miracles on Nature, on man, and on the spirit-world.” Steinmeyer categorizes them into four categories; miracles as:
- signs of the kingdom,
- symbols,
- witnesses of the power of the kingdom of heaven, and
- prophecies.
What was the reason Jesus did miracles?
These miracles were visible proof of the truth of His claim to be on a mission from God. This is why the miracles are often referred to as signs. In other words, miracles were the credentials of a divine messenger.
Where are Jesus’ miracles called signs?
We see this first in John where after Jesus changed the water into wine, John writes:
This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. (John 2:11)
The proper response to a sign is to believe it which is exactly what we see happening in this verse.
If Jesus’ miracles were signs, to what were they pointing?
They pointed to the truth of Jesus’ claims. Peter teaches this in his Pentecostal sermon:
Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know–this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. (Acts 2:22-24)
Note that Jesus’ miracles attested or demonstrated or proved the truth of His claims.
Where else do we see this idea that Jesus taught the people and His teaching was demonstrated to be the truth?
We see Nicodemus expressing this same thought:
Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” (John 3:1-2)
Does Jesus ever say this about the miracles He did?
He did. Jesus says to Philip:
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’? 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. Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. (John 14:9-11)
Here, Jesus’ refers to His miracles as works. These miracles are actually the power of God the Father working through Jesus. Their purpose is to demonstrate to the people that Jesus is not on a mission of His own but has been sent to earth by God the Father. He is not acting or speaking from His own initiative.
What does Jesus mean when He says, Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves?
Jesus is calling the disciples to take Him at His word. If this is too difficult for their skeptical minds, then He challenges them to believe simply on the basis of the powerful miracles which they had seen Him do. Luther writes:
Christ says: “If My preaching does not make you willing to believe that God dwells and is in Me and that I dwell and am in Him, then believe this because of the works you see before your eyes. These works, as no one can deny, are not human; they are divine. They prove and attest powerfully enough that He speaks and works in Me and through Me.” These are the works and the miracles which He performed publicly before all the world—giving sight to the blind and hearing to the deaf, healing to all manner of sick, casting out devils, and raising the dead—solely by the Word. These are not only divine works, but they are also witnesses of God the Father. Therefore he who sees and hears these sees God the Father in them; and he is not only persuaded that God is in Christ and that Christ is in God, but from them he can also be comforted with the assurance of God’s fatherly love and grace toward us. Works 24:73.
Westcott (p173):
Philip had expressed the thoughts of his fellow-disciples, and now the Lord addresses all. Believe me that … accept my own statement as final. or else if my Person, my life, my words, do not command faith, then follow the way of reason, and from the divinity of my works deduce the divinity of my nature.
On another occasion, Jesus claims to be superior to John the Baptizer because of the miracles that God has given Him to do:
You have sent to John, and he has testified to the truth. But the testimony which I receive is not from man, but I say these things so that you may be saved. He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me. (John 5:33-36)
Again, Jesus boldly calls on the Jews to dismiss His claims if He does not do miracles:
If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father. (John 10:37-38)
Miracles in the Ministry of the Apostles
Did miracles function the same in the ministry of the apostles?
Yes, Paul writes of this on ??? different places. First, he writes to the Thessalonians that his ministry among them was not just a preaching ministry but was accompanied by miracles:
We give thanks to God always for all of you, making mention of you in our prayers; constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, knowing, brethren beloved by God, His choice of you; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. (1 Thessalonians 1:2-5)
This is what Paul means when he writes that the gospel came in power and in the Holy Spirit.
How do you know that these miracles served as proof of the claims made by the apostles?
Because Paul tells us that the result of these miracles was to produce full conviction in the minds of the Thessalonian people. (1 Thessalonians 1:5) The same truth is given us in Acts:
In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. (Acts 14:1-3)
Here, the apostles came and began their ministry without miracles. By this preaching, many Jews and gentiles were brought to faith in Jesus. Some of the Jews, however, managed to poison the minds of the gentiles against Paul. Now, it appears that God Himself acted and gave Paul and Barnabas the ability to do miracles which stopped the mouths of those who were slandering them and gave convincing proof to the gentiles that Paul and Barnabas were speaking the truth. These miracles were an additional testimony, coming alongside the preaching of Paul, that confirmed the truth of his teaching.
What is the second place where Paul speaks to this?
In his second letter to Corinth, Paul writes about the signs of a true apostle τα σημεῖα τοῦ ἀποστόλου:
| I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. For in what respect were you treated as inferior to the rest of the churches, except that I myself did not become a burden to you? Forgive me this wrong! (2 Corinthians 12:11-13 NASB95) | You have made me act like a fool. You ought to be writing commendations for me, for I am not at all inferior to these “super apostles,” even though I am nothing at all. When I was with you, I certainly gave you proof that I am an apostle. For I patiently did many signs and wonders and miracles among you. The only thing I failed to do, which I do in the other churches, was to become a financial burden to you. Please forgive me for this wrong! (2 Corinthians 12:11-13 NLT) |
Here, miracles served as the credentials of an apostle.
Are there other places in Scripture which speak to this?
There is one more place in the letter to the Hebrews:
For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. (Hebrews 2:1-4)
Here is the same idea we had previously; miracles serve to confirm the gospel message.