by J. Noel Merideth
[The word] miracle is used quite frequently these days. It is obvious that many are unclear
about the meaning. It has been said that “a proposition correctly defined is half argued already.”
Certainly, we need to understand the terms we use in religious discussions. A paper recently
crossed our desk in which the editor made the following comment:
“We hear so much today about some brother who is branded a heretic, false teacher, etc., since
he believes in miracles, divine or “faith” healing, working of the Holy Spirit. My question is, is
there really one Christian on earth who doesn’t? It would seem to me something sillier than a
game of five-year-old children for us to eat of the bread and drink of the cup without a miracle
taking place. Is the forgiveness of sin through baptism some sort of a human or natural situation?
And if we are dead-set against divine healing why on earth do we pray (you hear it in our pulpits
every Sunday) for the sick? If we do not expect some kind of a supernatural or act of God to take
place, why bother doing it at all?”
We wonder if the editor would go to a cemetery and try to raise the dead? Would he say
others could do it? The editor’s statements are but a sample of the loose and imprecise expressions
uttered today. The editor is in error on the meaning of a miracle. In trying to smooth over the errors
of others, he has failed to understand the word miracle himself.
“Miracle” is defined by Webster’s New Collegiate Dictionary as “An event or effect in the
physical world deviating from the known laws of nature or transcending our knowledge of these
laws; an extraordinary, anomalous, or abnormal event brought about by superhuman agency. A
miracle then is an extraordinary event in the natural world which is brought about by “superhuman
agency.” We should study the terminology for miracles in the New Testament. “Ye men of Israel,
hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and
wonders and signs which God did by him in the midst of you, even as ye yourselves know,” (Acts
2:22).
Notice the terms used are (1) mighty works, (2)wonders, and (3) signs. “Truly the signs of
an apostle were wrought among you in all patience, by signs and wonders and mighty works,” (2
Cor. 12:12). Here we have (1) signs, (2) wonders, and (3) mighty works (powers). “And beholding
signs and great miracles wrought, he was amazed” (Acts 8:13). This text speaks of (1) signs and
(2)miracles. A standard work, Notes on the Miracles of Our Lord, by Richard C. Trench, deals
with the basic terms involved. (1) Wonder portrays miracles from the standpoint of the
astonishment which the work produces upon the beholders and so is transferred to the work itself.
“Wonders” is used in connection with some other terms, so we can understand it refers to miracles
(Cf. Acts 14:3; Rom. 15:19; Heb. 2:4). (2) Sign is a token and indication of the near presence and
working of God. In this word, the ethical purpose of the miracles comes out more prominently.
So, we read of the Lord confirming the Word by signs following, (cf. Mark 16:20; Acts 14:3; Heb.
2:4). (3) Powers, mighty works, or miracles denotes power of a supernatural origin and character,
such as could not be produced by natural means, (Cf. Mark 6:13; Acts 8:13; 19:11; 4:16).
But what about the Lord’s supper and regeneration? Catholic theologians teach that a
miracle does take place in the Lord’s Supper, so the bread and fruit of the vine are miraculously
transformed into the body and blood of Jesus. This doctrine is called transubstantiation. However,
upon a close examination of the text in Matthew 26:26-29, one will find that Jesus is using the
figure of speech known as metaphor. (See D. R. Dungan, Hermeneutics, pg. 253.) That means
Jesus was saying that the bread and fruit of the vine represent or call to mind the body and blood
of Jesus. There is no miracle here; there is a memorial supper.
Now, about regeneration or conversion. Waymon D. Miller, in a fine work titled, Modern
Divine Healing, raises and answers this question. When one affirms that he believes the age of
miracles is past, the usual response from believers in faith healing is: “Then you don’t believe in
regeneration today, for that is a great miracle. Don’t you think it nothing short of miraculous that
one is born into the family of God, and receives pardon of his sins?”
continued next week
Some Beautiful Take-Aways from the Book of Ruth
Tucked inconspicuously between the Old Testament books of Judges and
