Chapter 5: What about Signs and Wonders?

Any discussion of healing leads to invariably to a discussion of "signs and wonders (i.e. miracles or mighty works of God in general)." Signs and wonders (or miracles) were mighty, supernatural, works of God’s that caused “wonder” (or awe) on the part of witnesses, much like Paul’s healing of the crippled man at Lystra in our previous discussion. Without getting into another discussion of biblical languages, the words “sign” and “wonder,” or “miracle” were supernatural events that were unmistakably acts of God. These were immediate (i.e. done directly by God) or mediate (done through men). These were uniquely works of God. What were they like? What made them stand out? How were they unique? What is the purpose of a miracle? We will ask and answer these questions in an attempt to come to grips with the anatomy of a miracle so that we can compare and contrast the biblical accounts of miracles with modern day accounts.

Let’s start work on a definition. A popular systematic theology textbook used in many fine seminaries describes a miracle as follows: “miracle: A less common kind of God’s activity in which he arouses people’s awe and wonder and bears witness to himself (see note 1).” Some argue that this is the beginning of a good definition. However, is it sufficient? Some would apply this definition calling the birth of a baby a miracle. Others claim an answer to prayer as a miracle depending upon the circumstances (should we be stunned that God answers prayer?). Can cancer survivors consider their remissions, or recovery, miracles (are remission and recovery surprisingly unusual)?

God teaches us in the Bible that He ordains everything that happens. God superintends everything. Some distinguish between God’s superintending all the events of this world and unmistakable acts of divine intervention as “providence” and “miracles,” respectively. Providence is typically described as God subtly orchestrating events and natural processes to bring about His will. Miracles are tantamount to a sudden, noticeable invasion of the natural world by God wherein the laws of nature are seemingly violated. Naturally, wounds heal slowly (providence). Supernaturally a wound or illness heals suddenly or immediately (miracle). Naturally, the tide comes in and goes out; water levels change (providence). Supernaturally, these processes are noticeably and unmistakably interrupted (the dividing of the Red Sea and subsequent drowning of Pharaoh’s army). Let’s return to the earlier definition suggested by one prominent theologian: “miracle: A less common kind of God’s activity in which he arouses people’s awe and wonder and bears witness to himself(see note 2)”

Certainly, the previous definition is a good start because the author uses the phraseology “a less common kind of God’s activity.” Miracles should arouse people’s “awe and wonder.” But do “today’s” miracles always do so in a real way? Think of those who witnessed the restoration of a withered hand and their desire to kill Jesus. That was “awe inspiring.” So, just what are the characteristics of a miracle? Perhaps we should look to the Scriptures as we try and distill a more complete description of a miracle. Let us start with John chapter two, Jesus first miracle, at the wedding in Cana of Galilee. Let us look at what Jesus did here and then branching out into the rest of Scripture, pull together a working definition of a miracle.

What did Jesus do? He turned water into wine. Theologian A. A. Hodge points out that miracles have three clear characteristics (see note 3). First, they tend to be events occurring in the physical world, capable of being discerned and discriminated by the bodily senses of human witnesses. Second, they are of such a character that it can be rationally referred to no other cause than the will of God. Third, they invariable accompany the teaching of a divinely deputized religious teacher, and are designed to authenticate his divine commission and the truth of his message. Beloved, all three of these characteristics are present in the turning of water into wine (and the drowning of Pharaoh’s army by the Red Sea). After all, Jesus made water into another substance and that the difference in the transformation was physically obvious and apparent to those who were party to the event (John 2:7-11). There were those present who remembered pouring water into the pots; pots who contents were no high quality wine. So, the water was placed into the water pots. The waiters knew; the disciples knew, Jesus knew, and Mary knew. When the headwaiter tasted the water which had become wine, he remarked that the groom had served the good wine last, as opposed to first. The event was obvious to bodily senses, inescapably obvious and observable.

Secondly, it is obvious that there is no other cause associated with the transformation of water into wine other than Divine intervention. Turning an inert substance such as water into an organic substance such as wine by an act of will is nothing short of a creation miracle (i.e. let there be light… let there be wine from water). This required a change in molecular and chemical structure, particularly given that wine is fermented grape juice! Jesus changed the molecular structure of the water from H2O to C2H5OH, (hydroxyl group (a combination of one oxygen atom and done hydrogen atom); water became a form of ethanol, the type of alcohol found in beer, wine, and brandy.Jesus re-arranged the molecular structure of this water. All of this had to be altered in order to turn the inorganic water into an organic substance, like grape juice derived alcohol, or wine—ethanol. Ethanol is a type of alcohol (see note 4). Furthermore, He did this and caused this organic substance to die and ferment.

Fermentation is a process, not an event. It cannot happen instantaneously, even with today’s technology. Therefore, this event was a miraculous expression of God’s will. The act was of such a character that it can be rationally referred to no other cause than the immediate will of God. Third, this sign and wonder accompanied religious teacher.

Third, this miracle certainly authenticated Jesus’ divine commission and the truth of his message to His disciples. Knowing what He had done, they would have to ask themselves, “If He can do this, what else can He do?” and as they pondered the feat, they would conclude as Nicodemus concluded in John 3 and the man born blind in John 9 that God was with Him and He must be a teacher (prophet) sent from God; otherwise, He could not due these things.

Regarding Jesus, His glory and identity were, certainly, manifested. The disciples who were present believed in Him because of what He did and the nature of what He did indicated that His Messianic mission was most certainly divine. Take a moment can test these criteria with as you consider the 7 signs performed by Jesus in the book of John, His miracles meet all three of the criteria above:

o Turns water into wine (John 2:1–12)
o Heals a nobleman’s son (John 4:46–54)
o Heals a lame man at the pool of Bethesda (John 5:1–17)
o Feeds 5,000 (John 6:1–14)
o Walks on water, stills a storm (John 6:15–21)
o Heals a man blind from birth (John 9:1–41)
o Raises Lazarus from the dead (John 11:17–45)

Consider, afresh, Jesus’ miracle of raising Lazarus from the dead as we put together a working definition and understanding of a miracle. Lazarus has been in the grave 4 days. There were many, many witnesses present. Jesus makes unmistakable truth claims about Himself to Martha and Martha affirms them to Him. Furthermore, He had made such truth claims to others, time and time again. There are many witnesses present who observe Jesus and His conduct and are familiar with His ministry.Jesus publicly went to the tomb and raised Lazarus from the grave with a word! Jesus had appealed to God, His Father publicly and summoned Lazarus and Lazarus came forward, resulting in many Jews putting their faith in Him because God authenticated His ministry. Here we have all three characteristics present:

o An event occurring in the physical world, capable of being discerned and discriminated by the bodily senses of human witnesses—in the case of raising Lazarus, a multitude of witnesses.
o An event of such a character that it can be rationally referred to no other cause than the immediate volition of God—there is no doubt he’d been dead 4 days, only God could have restored life to Lazarus.
o It was an event accompanying a religious teacher, and designed to authenticate his divine commission and the truth of his message.—this miracle attended the ministry of Jesus Christ…and authenticated Him as the Son of God, the Promised One.

Beloved, we can run every sign in John through this grid and we see that it all applies. When Jesus tells the man to rise up and walk, or feeds 5,000, we have the same characteristics. Moreover, we can go back to Moses in the Old Testament and the same principles apply when Moses “sent” the 10 plagues, consider the plague of gnats in Exodus 18:16-19:

16 Then the LORD said to Moses, "Say to Aaron, 'Stretch out your staff and strike the dust of the earth, that it may become gnats through all the land of Egypt.'" 17 They did so; and Aaron stretched out his hand with his staff, and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats through all the land of Egypt. 18 The magicians tried with their secret arts to bring forth gnats, but they could not; so there were gnats on man and beast. 19 Then the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hardened, and he did not listen to them, as the LORD had said (Exo 8:16-19).

Moses and Aaron had told Pharaoh that God wanted him to let their people go. Pharaoh had refused saying he hadn’t heard of their god. He refused to believe them or listen to them. Sadly, like the Pharisees and Sadducees, many miracles were performed in Pharaoh’s sight during the 10 plagues and Pharaoh did not respond. His magicians recognized the presence and power of God. First, it was an event occurring in the physical world, capable of being discerned and discriminated by the bodily senses of human witnesses—witnesses included but were not limited to Pharaoh and his own magicians, as well as all of Egypt and the children of Israel. Second, the event was of such a character that it can be rationally referred to no other cause than the immediate volition of God—the magicians, the witches of Pharaoh admitted that this was from God. Finally, the event accompanied a religious teacher, namely Moses, and was designed to authenticate his divine commission and the truth of his message—this showed that Moses spoke for God. This was the anatomy of a miracle. Do people perform miracles like this today?

Too often, a charismatic television personality says, “some one out there is being healed of a kidney stone” or a healer heals someone of some unseen malady like a sore shoulder or a migraine headache. Are these “miracles” of the same caliber as those done by Christ, Moses, and others? Are they even in the same league? Are they really miracles? Spend some time meditating on the seven signs that Jesus performed, or the miracles worked upon Pharaoh’s Egypt during the 10 plagues. Prayerfully ask yourself the following questions.

ONE: Are today’s miracles like those found in the Bible (public instantaneous healings of withered hands, “partings of the Red Sea,” or raising the dead in front of friends and foes alike)? Why? Why not?

TWO: The next time you observe a miracle on television, or in your local church, consider whether these truly fit the criteria we have distilled from Scripture. When you watch a miracle on television ask yourself why so many of them seem to fall far short of the model provided in Scripture.

THREE: Ask yourself the next time you hear about people raising people from the dead, in a place like India, “Why is there no footage and why are there no eye-witnesses?”

Let us keep working at distilling a working definition for a miracle. Truly, as one systematic theology textbook described it, a miracle is a “less common kind of God’s activity in which he arouses people’s awe and wonder and bears witness to himself (6).” No one could totally argue against what is written here besides to say it is not enough. We might add our other three criteria, helpfully provided by theologian A. A. Hodge. At the same time, looking at the idea that miracles are a “less common kind of God’s activity,” we might note that today’s miracle workers appear to insist that we should believe that miracles are, in practice, every day occurrences. After all, many in the CM insist that what was commonly done by the prophets of old and in the New Testament Era church should be done in the church today! Is this so?

As we strive to develop and distill our working definition of a miracle, we must pause to consider and confront popular misconceptions about miracles in the Bible. Indeed, a number of Old Testament prophets and leaders seem to have performed miracles or had miracles associated with their ministries. In reality, however, few performed miracles. While great miracles were associated with the ministries of Moses and Aaron, only one miracle is associated with Joshua. Certainly Elijah and Elisha performed miracles. In Daniel’s case there was the lions’ den and Meshach, Shadrach, and Abednego survived the fiery furnace. But how many miracles did these men perform: Isaiah, Zephaniah, Habbakuk, Nahum, Ezra, Nehemiah, and Zechariah? Consider the occurrences of miracles in the New Testament. Jesus Christ performed miracles. The Seventy He commissioned before calling the 12 performed many signs and wonders. The Twelve performed miracles. Peter performed a number of miracles. Paul performed a number of miracles. James, Luke, Timothy, and Jude performed no miracles we know of. Furthermore, the Apostle John did not feature miracles in His ministry writings.

If we combine our three criteria so helpfully shaped by A. A. Hodge, with our other theologian’s definition, we understand that a miracle is an uncommon event occurring in the physical world, capable of being discerned and discriminated by the bodily senses of human witnesses that is of such a character that it can be rationally referred to no other cause than the immediate volition of God; moreover, it accompanies a religious teacher, and designed to authenticate his divine commission and the truth of his message. Remember our discussion of healing, a miracle, as such is obvious and observable, it is supernatural and non-mythical as it is public and beyond contestation in that enemies and friends of the miracle worker are unable to write it off as a natural event. Miracles (and miracle workers) today just don't seem to match those in the Bible. Where are the “greater works” of John 14:12 (next week--we take up "The Greater Works")?


Notes:

1) Wayne A. Grudem, Systematic Theology : An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House, 1994), 1247.

2) IBID.

3) Hodge, A.A. Outlines of Theology. Index created by Christian Classics Foundation. electronic ed. based on the 1972 Banner of Truth Trust reproduction of the 1879 ed. Simpsonville SC: Christian Classics Foundation, 1996.

4) "Water Molecule."Microsoft® Encarta® Encyclopedia 2001. © 1993-2000 Microsoft Corporation. All rights reserved.