Despite our scientific and technological generation, we live in an age of miracles. They are so many, and they occur so often, that we tend to take miracles for granted. When one gets well from a serious illness, we say, "His recovery was a miracle!" When we see pictures of a car wreck, we say, "It was a miracle all were not killed." A wife sent a friendship card to her husband with the message, "You love me! Will miracles never cease?"
Every day we experience miracles. They are miracles because we cannot understand or explain them. For many a computer is a miracle of information. Can a cook explain the miracle of a microwave oven which heats the food without heating the oven? Is it not a miracle that on television a conference can be held with one participant in New York, another in London, and a third in Tokyo? With radio, television, radar, VCRs, and computers, we live with miracles every day.
People are always looking for and expecting miracles to happen. On a recent visit to Lourdes, I saw approximately 5,000 people on litters and in wheelchairs hoping for a miracle of healing. In West Germany hundreds lined up to get water out of a well in Ranschbach when the news got out that the water had healed a boy's blindness and a 70-year-old man's arthritis. In 1988, 3,000 people gathered at a Roman Catholic church in Lubbock, Texas, to experience the miracle of the Virgin Mary's appearance with a message.
In The Road Less Traveled, Dr. M. Scott Peck reports his change of mind about miracles: "Fifteen years ago, when I graduated from medical school, I was certain there were no miracles. Today I am certain that miracles abound. This change in my consciousness has been the result of two factors working hand in hand. One factor is a whole variety of experiences I have had as a psychiatrist which initially seemed quite commonplace but which, when I thought about them more deeply, seemed to indicate that my work with patients toward their growth was being remarkably assisted in ways for which I had no logical explanation - that is, ways that were miraculous."
In light of this, should we be surprised that Jesus performed miracles? It is claimed that two-thirds of Jesus' active ministry was concerned with healing. In the New Testament there are 35 miracles by Jesus. In a three-year period, a preacher using the gospel lessons for preaching will be confronted with a miracle of Jesus on 37 Sundays. Before we attempt to preach the miracles, we need to think through the answer to a basic question: Did the miracles actually happen?
What Is A Miracle?
Various definitions are given for a miracle:
St. Augustine: "A miracle is an occurrence which is contrary to what is known of nature."
C. S. Lewis: "I use the word, miracle, to mean an interference with nature by supernatural power."
William Barclay: "A miracle is an event in which God's power has made a special entry into our lives."
The Bible has no one word for miracle. The word comes from the Latin, miraculum, meaning "wonder." Though there is no one word for miracle, The New Testament uses four Greek words for miracles:
1. Erga - works. The word refers to the mighty deeds of healing (John 5:36).
2. Dunamis - power. Miracles result from the power of God in Jesus (Matthew 11:21).
3. Semeia - signs. Miracles point beyond themselves to God's presence, the coming of the Kingdom, the new age and the downfall of Satan. It is John's favorite word for miracles. He used it 17 times (John 2:11).
4. Teras - wonders. The miracles caused people to wonder with amazement. The disciples ask after stilling the storm, "What manner of man is this?" (John 4:48).
In Acts 2:22 Peter, in his Pentecost sermon, uses three of the words for miracles: "Jesus of Nazareth, a man attested to you by God with mighty works (dunamis) and wonders (teras) and signs (semeia)." Each of the four words for miracles refers to a characteristic of Jesus' miracles.
Objections To Miracles
1. Scientism - "I believe in nothing that cannot be explained to me," says the scientist. Since miracles cannot be explained empirically, scientists object to miracles because they violate the laws of nature. They object to the idea that the supernatural invades the natural.
Thomas Merton described the closed system of modern science: "Science can do everything, science must be permitted to do everything it likes, science is infallible and impeccable, all that is done by science is right. No matter how criminal an act may be, if it is justified by science it is unassailable (Conjectures of a Guilty Bystander, p. 78)."
In a closed system of naturalism, there is no room for miracles resulting from supernaturalism. Nevertheless, most Christians do not claim that miracles necessarily violate the laws of nature. According to Augustine, miracles may violate only what we understand of nature. Miracles may result from laws which we do not yet know about or understand.
2. Liberalism - Biblical and theological liberals often oppose miracles because they are supernatural. This position was stated by Rudolf Bultmann: "Today we can no longer regard miracle stories as evidence of divine intervention in the normal course of things. This puts an end to the New Testament miracles as miracles." For these people, the Gospels are not considered historical accounts. All supernatural references such as angels, demons and miracles need to be demythologized into existential terms.
How then do liberals explain the miracles? Though opponents of miracles have explained them as the results of demonic or magical sources, none has ever claimed that nothing happened. The usual response is to claim that the miracles were illusions. They try to explain away the miraculous element. In the case of the raising of Jairus' daughter (Mark 5:35-43), they claim that the girl was not really dead, only asleep. In the miracle of feeding 5,000, the explanation is that the people shared their lunches with each other. In the classic case of David and Goliath, a physician explained that Goliath had a cyst on his forehead. This cyst was a soft spot which allowed the pebble to penetrate Goliath's brain, killing him instantly.
A Case For Accepting The Miracles Of Jesus
In view of the objections of scientism and liberalism to miracles, can we still accept the miracles as actual historical events? Can we preach on them sincerely, believing in their literal validity? Consider the case for accepting miracles as historically true.
1. The integrity of Scripture - The miracles of Jesus are recorded in the Gospels. They are an essential part of the Bible which we accept as the written Word of God. The Bible is a reliable and trustworthy witness to the truth of God. This truth has never failed nor been found to be deceptive. The historical-critical study may show us how the miracles came from Jesus' deeds, through the oral tradition of the Apostles, and finally recorded by the evangelists. But the reliability of the accounts is sure and acceptable. One can simply say, "I accept the miracles of Jesus because I accept the Bible as God's Word."
2. God's omnipotence - Miracles are possible because God is all-powerful. Jesus did not perform his miracles. His Father did them through him. In explaining how he cast out demons, he said, "If it is by the finger of God that I cast out demons (Luke 11:20)." The infinite power of God the Father enables the Son to heal the sick, cast out demons, and walk on water. Yahweh asked Abraham, "Is there anything too hard for God (Genesis 18:14)?" When the Virgin Mary questioned how she, as an unmarried person could be a mother, the angel assured her, "For with God nothing will be impossible (Luke 1:37)." Often people healed by Jesus gave God the praise for the miracle rather than Jesus (Luke 17:15; 18:43). If we believe in God Almighty, we can accept the miracles of Jesus.
3. The miracle man - Jesus is the miracle of miracles. His incarnation, resurrection and ascension are the greatest miracles. His being a miracle makes possible the miracles he performed. He is like the sun that makes possible our seeing the other planets, as they reflect the sun. Jesus' miracles are secondary and insignificant compared with the greatest miracle, Jesus Christ himself. We do not accept Christ because he performed miracles. Rather, we accept his miracles because he is Christ. If we can accept the "greatest miracle," there is no problem believing in his lesser miracles.
4. Reasonable faith - We cannot prove or disprove the miracles of Jesus. Ultimately, acceptance of his miracles depends on our faith. But it is not with blind faith, for we cannot believe in the reality of some so-called miracles. In the reported appearances of the Virgin Mary in Lubbock, Texas, August 1988, some women claimed that their silver rosary chains turned to gold. Likewise, who can accept the miracle concerning a medieval martyr whose head was cut off? He supposedly walked to the cathedral with his head under his arm and entered the cathedral singing the Te Deum?
Miracles are accepted by faith, but it must be an intelligent faith. Bishop David Jenkins explains: "Miracles are gifts, not guarantees, given to faith, and they always involve a mysterious collaboration and convergence between the intervening power of God and the human response of faith, obedience and activity."
Reasons For The Miracles
Jesus discriminated in performing miracles. He was not a miracle worker who made a miracle happen at anyone's beck and call. He did not perform miracles to display his power for the amusement of King Herod. When Jesus was sent by Pilate to Herod for trial, Herod was disappointed when Jesus refused to perform a miracle (Luke 23:6-12).
Similarly, Jesus refused to enact a miracle when the religious leaders challenged him to prove that he was the Messiah. In response, Jesus said that no miracle would be given to an evil generation like his own except the sign (miracle) of Jonah (Matthew 16:1-4).
There had to be a good reason for a miracle before Jesus would perform it. There was always a purpose for the miracle. What were some of the purposes?
1. To manifest the glory of God. - The miracles of Jesus were not for self-glorification in terms of fame or notoriety. The miracle at Cana (John 2:1-11) and the raising of Lazarus were for the glory of God (John 11:4). The miracles were not meant for publicity, to draw crowds, or to bring fame to Jesus. Often he wanted the miracles to be private and secret. Repeatedly he instructed healed persons, "Tell no man (Mark 1:44)." Since the Father gave the power to perform miracles to Jesus, the glory should be given to God alone.
2. To meet human need. - Jesus performed miracles to relieve human suffering. He was motivated by compassion. When he saw a hungry multitude, out of compassion, he performed the miracle of the fish and loaves. When he saw a widow's only son on the way to a cemetery, he raised the young man because he felt sorry for the youth's mother. At Lazarus' grave, Jesus wept and then called him out of the tomb. His reason was expressed in Matthew's words, "His heart was filled with pity for them (Matthew 9:36, GNB)."
3. To announce the presence of the Kingdom of God. - By the miracles, Jesus showed that God's kingdom was here (Luke 11:20). By the power of God, demons were exorcised. God's power manifested in the miracles would cast down Satan. His marvelous works were meant to bring people to repentance. If the same miracles, he said, were done in the pagan cities, Tyre and Sidon, they would have repented (Luke 10:13-15).
4. To proclaim truth. - The miracles were an essential part of Jesus' ministry to proclaim the Word of God, the good news of salvation. This proclamation came through his words and deeds. His words were in parables; his deeds were in miracles. In his book, Gravity and Grace, Joseph Sittler said, "The parables are spoken miracles; the miracles are spoken parables." In each miracle there is a truth portrayed. These truths are "signs" pointing to a truth. The truth points to Christ as St. Augustine explains: "Let us ask of the miracles themselves what they will tell us about Christ; for if they be understood, they have a tongue of their own. He was the Word of God; and all the acts of the Word are themselves words for us; they are not as pictures, merely to look and admire, but as letters which we must seek to read and understand."
Because of this purpose, we are justified in preaching the miracles for the truth enacted therein. A miracle has a message; each miracle has a tongue. As preachers, we must determine what the message is for today's people of God. Therefore, the significance of the miracles is more theological than historical. It is not merely a question of whether the miracle happened, but, more importantly, of what the miracle means for life today.
Faith And Miracles
What is the place of faith in miracles? Does faith create the miracle? Often Jesus said, "Your faith has made you well (Mark 5:34)." Will miracles happen if we have faith? Jesus said, "All things are possible to him who believes (Mark 9:23)." Because of the lack of faith, Jesus could not perform miracles in Nazareth (Mark 6:5-6). In a religious periodical a writer wrote, "Without miracles, our faith cannot stand." Does our faith in Christ depend upon his miracles? No miracles, no faith?
Faith does not perform miracles. By the power of God, only Christ can do wondrous works. As R. C. Trench said many years ago, "We believe the miracles for Christ's sake." Faith allows God in Christ to perform the miracles. By faith we allow the miracles to happen to us. Faith does not come from the miracles; miracles come from faith.
In Jesus' miracles there is a variety of faith. At times no faith is expressed, but miracles happen. Peter's mother-in-law expressed no faith, but her fever was cured. During the storm at sea, the disciples gave no indication of faith, but Jesus stilled the storm for them. At other times, faith is expressed by others than those healed. The Roman centurion had faith, but not so with his servant (Matthew 8:5-13). At the healing of the paralytic, Jesus saw the faith, not of the paralyzed man, but of the men who carried him to Jesus (Matthew 9:1-7). Miracles were experienced by some who did not even know Jesus, such as the man healed at the pool of Bethesda (John 5:1-17) and the man born blind (John 9:35-37).
This evidence shows us that Jesus' healing miracles were not what is popularly known as "faith healing." This is a form of psychosomatic healing. In some cases, there may have been a physical healing by a prior mental or spiritual healing. But Jesus healed whether there was faith or no faith, whether there was faith on the part of the afflicted one or on the part of those who brought the patient.
Jesus And His Miracles
1. Classification of miracles
A. Healings: lepers, blind, crippled, paralyzed, et al.
B. Exorcisms: demons.
C. Nature: feeding thousands, stilling a storm, water to wine, et al.
2. Methods of healing.
A. Healing by word only - centurion's servant - Matthew 8:5-13
B. Healing by Jesus' touch - Peter's mother-in-law -Matthew 8:15
C. Healing when Jesus was touched - woman in a crowd - Mark 5:24-34
D. Healing by degrees - blind man at Bethesda - Mark 8:22-26
E. Healing in absentia - Syro-phoenician woman's daughter - Mark 7:24-30
Preaching The Miracles
1. What not to preach.
A. Miracles are violations of natural laws. Miracles only appear to violate the laws of nature. Miracles may occur by natural laws we do not understand or as yet have not discovered.
B. Miracles are proofs of Jesus' deity. Jesus is not God's Son and the Messiah because of his ability to perform miracles. People of the Bible, before and after Christ, performed miracles. This did not make them divine. Faith in Christ is not built upon Jesus' miracles. Rather, our faith is based on the Cross and Resurrection.
C. Miracles are the work of Jesus. Rather, Jesus' miracles are the work of God the Father, who worked in and through Jesus. Jesus did his wondrous works by virtue of the power of God's Spirit. To God be the glory for the miraculous work of his Son.
D. Miracles are the result of faith only. Jesus' miracles are not the result of faith healing. Jesus performed miracles when there was no faith expressed by those healed. His miracles are independent of human faith, although the lack of faith may prevent miracles from occurring to those who do not believe in Christ and his power to heal.
E. Miracles are the result of occult power. The Pharisees claimed that Jesus performed miracles by the power of Satan. He was accused of using black magic and occult power. He answered the charge by pointing out that if this were so, Satan's kingdom would be divided and could not stand. Jesus' miracles were the result of God's power - a positive, pure and holy power used only for good.
F. Miracles are examples of humanitarianism. The miracles are not examples necessarily to be imitated. They are not models of doing good or helping the hurting. Christians render aid to the sick and needy out of love for God as seen in Jesus.
2. What to preach:
A. The miracles are authentic. They really happened. They are neither myths nor legends.
B. The meaning of the miracle is to be preached. Though the historicity of the miracle is accepted, the spiritual and theological significance is far more important. The miracles tell us something important about Christ and life.
C. Preach not only what Jesus did in the past, but also what miracles he performs today.
D. Apply the message of the miracle to the needs, problems and questions of today's congregation. Let the miracle give its message to today's generation.
For Further Reading
Allen, Ronald J., Our Eyes Can Be Opened, University Press of America, 1982
.Barclay, William, And He Had Compassion, Judson, 1976.
Brown, Colin, That You May Believe, Eerdmanns, 1985.
Fuller, Reginald, Interpreting the Miracles, SCM, 1963.
Lewis, C. S., Miracles, Macmillan, 1947.
MacDonald, George, The Miracles of Our Lord, Howard Shaw Publishers, 1980.
Trench, R. C., The Miracles of Our Lord, Appleton, 1870.