         |
|
 An online correspondence course The Bible is an extraordinary book not only because of its moral teachings, but also because of the extraordinary miracles it records. MIRACLES DEFINED. Two words from the Greek New Testament are translated "miracle" in the King James Version. One signifies "an act of power" while the other properly means "a sign." A miracle, then, is an act of unusual power designed as a sign of divine authority. The word is often erroneously applied to anything unusual or difficult to explain. Correctly, a miracle occurs when the natural laws of the universe are restrained by the hand of God so that an otherwise unexplainable phenomenon results. If a baseball released from a skyscraper rose in the air instead of falling, that would be a miracle because the law of gravitation requires that it descend. On the other hand, should a sick person, given only six months to live, gradually recover, that would be not a miracle since the recovery would have been effected through the natural laws instead of in opposition to them. While we might be unable to explain the recuperation, this is not a miracle as the natural laws have not been restrained. DID MIRACLES OCCUR IN BIBLE TIMES? The skeptics have long attacked the Bible on the ground that miracles were figments of the imagination. This lesson is too brief for a detailed defense of miracles, but it may be suggested that once we grant the existence of God a miracle is no more difficult to accept than the ordinary laws of nature. To a God who is all powerful it is no harder to raise the dead than to put in operation the natural process of birth. Both are demonstrations of divine power. The reason that some accept one and reject the other is that they have seen the one demonstrated while the other they have not. Actually, to demonstrate the existence of God is to establish the possibility of miracles. We should beware of those who try to explain away every miracle in the Bible as a natural phenomenon. True, God has used the natural laws to accomplish his ends. Some of the ten plagues of Egypt were simply natural manifestations, timed by divine providence to make Pharaoh agree to let Israel leave Egypt. We are assured, "All things work together for good to them that love God." (Romans 8:28.) This statement of Paul refers to nothing miraculous. Yet, it is infidelity to explain away biblical miracles on the basis that they were simply natural occurrences. No fairminded person can read the account of Jesus feeding 5000 people with a few loaves and fish and deny that the scriptures claim a miraculous multiplication ot food. One might reject the accounts as untrustworthy if he does not believe the Bible, but he can hardly deny that the scriptures claim a miracle. OLD TESTAMENT MIRACLES. The Old Testament describes a number of miracles, beginning with creation itself. By a miracle the first man was formed by God from the dust of the earth. (Genesis 2.) A few of the miracles performed before Christ include the passing of Israel through the Red Sea (Exodus 14), the giving of manna and quail to Israel (Exodus 16), the fall of the walls of Jericho (Joshua 6), and the raising of two children from the dead (1 Kings 17 and 2 Kings 4.) NEW TESTAMENT MIRACLES. A majority of biblical miracles are recorded in the New Testament. The largest number were performed by Jesus, although miracles were also performed by the apostles and other Christians. Some were over the forces of nature as when Jesus turned water into wine (John 2) or walked upon the water (Matt. 14.) A greater number were miracles of healing. Because of present day claims of "miracle workers," an examination of the methods of Jesus is in order. Notice the following: (1) Jesus never healed to secure fame. In fact, he sometimes told those healed, "See thou tell no man," (Matt. 8:4), or "See that no man know it." (Matt. 9:30.) In contrast, modern day healers seem intent on securing as much publicity for themselves as possible. (2) Jesus and his disciples healed all sorts of afflictions. When he sent out the twelve, "He gave them power against unclean spirits to cast them out, and to heal all manner of sickness and all manner of disease." (Matt. 10:1.) Of the healing of the apostles it is said, "There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one." (Acts 5:16.) Compare these examples with twentieth century healers who screen their candidates to remove those with organic diseases. (3) Again, Jesus did not make faith on the part of the ones being healed a universal condition of healing. There are about 31 recorded healings performed by Jesus. Of these, one required faith, once it was commended and healing attributed to it. But in 15 cases no faith was required, in nine nothing is said of its presence, in one case the patient had it, but it was not required, and in four cases faith was impossible. In other words, the requirement of faith was the exception, not the rule. Lazarus, for example, had no faith when he was raised from the dead. In contrast, modern healers invariably explain their failures by saying that their patients lack faith. (4) Jesus never healed partially. The blind, the lame, the deaf recovered completely. They did not just improve or say they felt better. They had no relapses a few weeks later. Today, however, those who claim to have been miraculously healed will often admit that they are not completely cured. Moreover, they may be back in the same condition a few weeks later. (5) Jesus healed instantly. He would touch a person or speak a word and immediately the sick would recover. To a paralytic he said, "Arise, take up thy bed, and go unto thine house" (Matt. 9:6.) The man instantly arose. There was nothing gradual about it. If healing is gradual, it is not a miracle since a miracle necessitates restraining the laws of nature which does not happen in gradual recovery. True, a gradual recovery may be in answer to prayer. "The effectual, fervent prayer of a righteous man availeth much" (James 5:16.) Christians should pray for the sick in accordance with God's will. But if the recovery is gradual it is not a miracle although it may result from prayer. THE PURPOSE OF MIRACLES. Biblical miracles were not performed for the sake of the miracles themselves. Jesus healed the lame, not just to make them walk, but to prove that he was from God that he might establish faith on the part of the healed and the witnesses. One writer declares, "The miracles are to be credentials for the bearer of that good work." (Trench, Notes on Miracles.) After recording many of the miracles of Jesus, John states, "And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." (John 20:30, 31.) The Jews understood miracles to be a sign of divine authority. They asked Jesus as he drove the moneychangers out of the temple, "What sign showest thou unto us, seeing that thou doest these things?" (John 2:18.) They desired a miracle to prove that he had the authority to do as he did. When Moses was instructed by God to lead his people out of Egypt he complained that they would not listen to him. Therefore the Lord gave him the ability to perform three miracles designed to show that he was from God. (Exodus 4.) FALSE MIRACLE WORKERS. When Moses returned to Egypt and demonstrated his miraculous powers, the sorcerers of Pharaoh were apparently able to duplicate some of his powers, although not all. It is evident that their power, if real, did not come from God. Jesus warns us of false miracle workers, "For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that if it were possible, they shall deceive the very elect." (Matt. 24:24.) Again he says, "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matt. 7:22, 23.) We must put these charlatans to the test. "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." (1 John 4:1.) Under the law of Moses, a simple test was applied to workers of signs. They were tested by their doctrine. If their teaching was wrong, they were to be put to death. (Deut. 13:1-5.) We also must reject those whose teaching does not agree with the New Testament. DO WE HAVE MIRACLES TODAY? God can do anything. If he wishes, he can perform any miracle recorded in Bible times. But does he? Jesus gave the apostles ability to give miraculous power to other Christians. Thus Peter and John bestowed spiritual gifts on the Samaritan converts of Philip. "Simon saw that through the laying on of the apostles' hands the Holy Ghost was given." (Acts 8:18.) So far as the record goes, only the apostles transmitted these gifts. It follows that with the death of the ones to whom they gave these powers, miracles would end. This agrees with Paul. In 1 Corinthians 12 Paul describes nine miraculous gifts. But he says, "Yet show I unto you a more excellent way." (1 Cor. 12:31.) There follows a discussion of love and its superiority to spiritual gifts. As this is true, Paul says, "Love never faileth; but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge (miraculous), it shall be done away...But when that which is perfect is come, that which is in part shall be done away." (1 Cor. 13:8, 10 -- A.SV.) In choosing three of the nine gifts as typical of all, he was declaring that when the perfect had come, the miraculous would cease. And what is "the perfect"? Some think it speaks of Christ. This cannot be since in the Greek "that which is perfect" is neuter gender, not masculine as would be necessary if it referred to Jesus. The Greek words for "the perfect" signify "that which is brought to maturity, completeness; perfect in the sense of completeness or maturity." Thus Paul was affirming that when completeness or maturity was attained, the incomplete (spiritual gifts) would no longer be necessary. Since prophecies and tongues provided but partial or incomplete revelation, they would cease when the revelation was complete. With the completion of the New Testament books inspired by God's Holy Spirit, the need for miraculous spiritual gifts had ended. It is not surprising, therefore, that we learn from history that spiritual gifts gradually faded away in the second century. True or false:
List five characteristics of the healing of Jesus: 1. He did not heal to secure fame 2. He healed all sorts of afflictions 3. He did not make faith on the part of the ones being healed a universal condition of salvation 4. He never healed partially 5. He healed instantly What miracle is recorded in each scripture:
Back to the Table of Contents | On to Lesson 14 > > > |
||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Home
Members | About Us | Worship and Classes | Staff and Leadership
Ministries | Missions | Online Resources | Intranet | Youth | Contact Us
Back To Top