I. THE MIRACULOUS
A. DEFINITION OF MIRACLE
1.English Definition
(Webster'sNew World Dictionary,1966)
Anevent or action that apparently contradicts known scientific laws."
Nottoo bad, but eliminates striking providences
(e.g.,Num 11:31: quail blown into camp)
2.Biblical Terminology
(numbersindicate approx frequency in OT or NT)
a.Terms expressing the wondrous/marvelous aspect
ת5&/ mofet (35x) wonder, miracle, sign
ת&!-51 niflaot (45x) wonder, marvel, miracle,
hidden
!-5 pele' (13x) wonderful, wonder, marvelous
things
(/ ת temach (Aramaic, 3x) - wonders
τέραςteras (LXX 40x, NT16x) - wonder, portent,
prodigy(never occurs alone in NT)
b.Terms expressing the power involved
δύvαμιςdunamis (170x) power,ability,
miracle,wonderful, mighty works;
commonin LXX, 500x, but only used once
formiracle!
c.Terms expressing the significance of the miracle
ת&! 'ot (80x) sign, mark, token, miracle,
ensign
σημεÌovsemeion (75x) sign,miracle, token,
wonder;common in LXX, 90x, but often
translatesmofet, pele', temach as well
as'ot
3.A Suggested Biblical Definition
ÒABiblical miracle is a striking or wonderful event, displaying supernaturalpower and intended to carry a certain significance."
B. OLD TESTAMENT MIRACLES
aquick tour of the nature and purpose of OT miracles
1.Creation (Gen 1-3)
numerousevents seem to involve the miraculous, even though humans not present
2.Flood (Gen 6-9)
judgmentwith deliverance
3.Patriarchal Period
a.Babel (Gen 11) - judgment
b.Abraham
1)Flaming torch (Gen 15:17)
covenant,revelation
2)Sodom & Gomorrah (Gen 18-19)
judgmentw/ deliverance
3)Isaac's birth (Gen 18, 21)
promise
c.Joseph's dreams (Gen 37, 40-41)
deliverance,attestation
4.Mosaic Period
a.Burning bush (Ex 3)
revelation,promise, deliverance
b.Moses' signs (Ex 4) - staff, hand
attestationof message, messenger
c.The Plagues (Ex 7-12)
attestation(A), judgment (J), deliverance (D)
1)Water to blood J-7:16; A-7:17
2)Frogs J-8:2; A-8:9
3)Gnats/Lice J-8:15-16; A-8:18-19
4)Insects (8:20ff)
5)Pestilence on livestock (9:3ff)
notedistinction betw Egyptians, Israelites
6)Boils (9:8ff) A-9:11
noteesp 9:13-16 - reason for slow escalation
7)Hail (9:18ff)
nohail in Goshen
thosewho believed God found shelter
8)Locusts (10:4-19)
9)Darkness (10:21-24)
10) Death of firstborn (Ex11-12)
d.Crossing Red Sea (Ex 14)
deliveranceand judgment
e.Provision in Wilderness
1)Cloud - guidance, protection, attestation
2)Manna, water, quail - provision
3)Clothing, sandals (Dt 29:5) - provision
4)Sinai events - revelation, attestation,
covenant
5)Amalek defeated (Ex 17) - JAD
6)Korah, Dathan, Abiram destroyed (Num 16) - JA
7)Aaron's rod (Num 17) - A
5.Conquest of Canaan
a.Crossing Jordan (Josh 3)
attestation3:10-13, 4:6-7, 22-24
provision3:15
b.Jericho (Josh 2, 6) - judgment, deliverance
c.Sun at Gibeon (Josh 10) - JA
6.Period of Judges
a.Angel of Lord (2) - revelation
b.Gideon's fleece (6) - attestation
c.Samson (13-16) - judgment, deliverance
7.Kingdom Period
a.Birth of Samuel? (1 Sam 1) - attestation?
b.Samuel's vision (3) - revelation, attestation?
c.Ark among Philistines (5-6)
revelation,attestation to pagans
phenomenasurrounding return esp interesting
d.Call of Saul (10) - attestation (10:7)
e.Jonathan's exploits (14) - att (14:8-10)
f.David & Goliath (17) - JDA
g.Disaster moving ark (2 Sam 6) - J
h.Cloud in temple (1 Kings 8) - A
i.Sign to Jeroboam (13) - A-13:3
j.Sign to Abijah (14) -J-14:6-11; A-14:12,17
k.Ministry of Elijah (1 K 17 - 2 K 2)
1)Drought (17-18) - JA
2)Ravens (17) - provision
3)Replenished food (17) - provision, A
4)Resurrection of widow's son (17)
deliverance,attestation
5)Fire on Mt Carmel (18) - A
6)Run to Jezreel (18) - provision? A?
7)Manifestation at Sinai (19)
revelation,provision
8)Deliverance of Ahab from Syrians (20)
deliverance
9)Fire falls on soldiers (2 K 1)
judgment,attestation
10) Elijah's ascent (2 K2)
includesopening of Jordan
attestation?
l.Ministry of Elisha (2 K 2-13)
1)Opening of Jordan (2) - A
2)Healing water (2) - provision, A
3)Two bears (2) - judgment, A
4)Water-filled valley (3) - JDA
5)Multiplication of oil (4) - provision
6)Raising Shunemite's son (4) - D
7)Canceling poison (4) - provision
8)Multiplication of loaves (4) - provision
9)Healing of Naaman (5) - deliverance,
attestationto pagan
10) Floating axe-head (6)- D
11) Heavenly army (6) - A
12) Blinding Syrians (6) -DA
13) Prediction of plenty(7) - A
14)Resurrection touching bones (13) - DA
m.Uzziah's leprosy (2 Chr 26) - JA
n.Assyrian army devastated (2 K 19) - JDA
o.Hezekiah healed (2 K 20) - D
p.Sun's shadow reverses (20) - A
8.Babylonian Captivity
a.Daniel interprets dream (Dan 2) - RA
b.Fiery furnace (3) - DA
c.Nebuchadnezzar's madness (4) - JRA
d.Handwriting on wall (5) - JRA
e.Daniel in lions' den (6) - DA
9.Summary: Themes in OT Miracles
a.Attestation of messenger
Mosesw/ rod & hand, Joshua opening Jordan,
Prophetand splitting altar
b.Attestation of God
Returnof ark, Fire from heaven, Daniel's interpretation
c.Judgment (on false belief, sinful practice)
Flood,Babel, Egyptian plagues, drought
d.Protection & Deliverance
SomeEgyptian plagues (5,9 for Israel; 7,10 for any obedient)
CrossingRed Sea, Judges
e.Picturing God's nature
(blessings& curses of covenant)
Wildernessprovisions (4e)
Holinessof ark (7c, 7g)
f.Carrying out God's program
Abraham,Exodus, Elijah
C. NEW TESTAMENT MIRACLES
1.Miracles of Jesus
a.His birth
b.His ministry
willreturn to these for bulk of course
c.His resurrection & ascension
----------
EXCURSUS
someitems to consider in interpreting Jesus' miracles
(usethese in constructing your term paper)
1.Historicity of particular miracle
a.Occasion
b.Liberal explanation(s)
c.Evidence of historicity
d.Reaction of eyewitnesses
2.Old Testament background
a.Try to imagine how it would strike original observers
b.Try to forget you have heard story 50 times
c.Try to forget later miracles of Jesus, incl. resurrection & later NTteaching
d.What OT miracles are recalled by this one?
e.What OT teachings are exemplified by miracle?
f.How do Jesus' actions parallel and contrast with those of OT prophets?
3.Significance of miracle
a.Immediate effect of miracle
b.Place of miracle in salvation history
1)relation to creation
2)relation to ministry of Jesus
3)relation to eschaton
c.Symbolic elements?
-------------
2.Apostolic Miracles
specificmiracles narrated in Acts, not counting general comments in 2:43;
5:12-16;6:8; 8:6-7; 19:11-12 and 2 Cor 12:12
a.Pentecost (Acts 2) (Jesus) - fulfillment, attestation
b.Healing lame beggar (3) (Peter) - deliverance
c.Death of Ananias & Sapphira (5) (Peter) - judg
d.Apostles rescued from prison (5) (angel) - deliv
e.HS to Samaritans (8) (Peter & John) - fulf, att
f.Guidance & Transport of Philip (8) (HS) - revelation, ministry
g.Conversion of Paul (9) (Jesus) - deliverance
h.Healing paralytic Aeneas (9) (Peter) - deliv, att
i.Resurrection of Dorcas (9) (Peter) - deliv, att
j.Conversion of Cornelius (10) (angel) - deliv, att
k.Famine prophecy (11) (Agabus) - revelation
l.Peter rescued from prison (12) (angel) - deliv
m.Death of Herod Agrippa I (12) (angel) - judgment
n.Elymas struck blind (13) (Paul) - judgment, att
o.Lame man healed at Lystra (14) (Paul) - deliv
p.Macedonian vision (16) (?) - revelation
q.Demonized girl at Philippi (16) (Paul) - deliv
r.Earthquake, Philippian prison (16) (?) - deliv, att
s.Vision at Corinth (18) (Lord) - revelation
t.HS on followers of Jn Bapt (19) (HS) - fulf, att
u.Demonic attack on sons of Sceva (19) (Satan) - judg?
v.Resurrection of Eutychus (20) (Paul) - deliv
w.Arrest prophecy (21) (Agabus) - revelation
x.Vision at Jerusalem (23) (Lord) - revelation
y.Vision re/ shipwreck (27) (angel) - revelation
z.Paul not hurt by snake (27) (Paul) - deliv, att
aa. Healings on Malta (28)(Paul) - deliv, att
SOME OBSERVATIONS: No clear evidence in Acts of decrease inmiraculous toward end of book. Probably all of the miracles of judgment and deliverance have somefunction as attestation for the miracle worker or for the Gospel and theChristian church.
D. MIRACLE ACCOUNTS IN THE NT APOCRYPHA
See (1) Montague Rhodes James, TheApocryphal New Testament.Oxford: Clarendon Press,1924. (2) Edgar Hennecke, NewTestament Apocrypha. 2vols. Edited by Wilhelm Schneemelcher,translated by R. McL. Wilson. Philadelphia: Westminster Press, 1963, 1965.
1.The Protoevangelium of James
Anarration of the events supposed to have taken place up to the birth of Jesus;probably written in mid to late 2nd cen AD; very influential in development ofdevotion to Mary.
ch 1: Joachim, rich and pious Jew, hasofferings rejected because he is childless; goes into wilderness to fast 40days.
ch 2-3: His wife, Anna, alsoreproached, prays to God for child.
ch 4-5: Angel sent to Anna and Joachim,announcing answer to their prayers C offspring shall be spoken of in wholeworld; Mary born.
ch 6: Mary walks at six months, kept athome in special sanctuary to avoid all defilement.
ch 7: Mary dedicated to temple at agethree, dances on steps of altar.
ch 8: At age 12, to avoid [menstrual]defilement of temple, high priest Zecharias instructed by angel to give Mary aswife to widower whom God shall designate.
ch 9: Joseph chosen by dove coming outof his staff; takes Mary home. Goes off on building project.
ch 10-12: Mary one of virgins chosen tomake veil of temple. Mary receivesmessage from angel re/ Jesus. Turns in veil work, visits Elizabeth.
ch 13-16: Mary, 16, now six monthspregnant when Joseph returns, who won't believe her story until angel appearsto him. Her pregnancy becomesknown to priests, who call both in. They won't believe their stories until they are successful in bitterwater test.
ch 17-18: Decree of Augustus. Mary and Joseph and his kids go toBethlehem, but she is about to give birth in wilderness, so put in cave. As Joseph goes to look for midwife,whole world halts at Jesus' birth.
ch 19-20: Joseph and midwife see cloud overshadowcave, then great light; baby climbs up on Mary's breast. Midwife tells friend Salome, who won'tbelieve in virgin birth until she tests Mary's virginity. Salome's hand consumed as punishment,but healed by touching baby Jesus.
ch 21: Visit of wise men.
ch 22-24: Herod tries to kill youngchildren. Mary hides baby inox-manger. Elizabeth and Johnhidden by being swallowed up inside mountain. Herod finds Zecharias in temple, has him killed. His blood turns to stone, the templewalls wail. Symeon appointed highpriest in Z's place.
ch 25: I, James [Jesus' olderstep-brother] wrote this, hid in wilderness.
2.The Infancy Story of Thomas (formerly called Gospel of Thomas)
A narration of the marvels whichsupposedly took place in Jesus' childhood up to age 12; parts date back to late2nd cen AD.
ch 1: Written by Thomas the Israelite[though Cullmann says "his book betrays no knowledge ofJudaism"].
ch 2: Boy Jesus, age 5, makes 12 claysparrows on the Sabbath. Whenconfronted, he claps hands and sparrows fly away.
ch 3: Another boy messes up pools Jesusplaying in. He curses boy, whoimmediately withers up. Parents ofboy complain to Joseph, "What kind of child do you have?"
ch 4-5: Another boy runs into Jesus invillage. Jesus curses him and hefalls dead. Parents and otherscomplain to Joseph, he rebukes child. Jesus strikes accusers blind. Joseph pulls Jesus' ear. Jesus warns Joseph not to cross him.
ch 6-8: Teacher Zacchaeus offers toteach Jesus alphabet, but Jesus rebukes him for not really understandingeven Alpha. Zacchaeus, shamed,says this child not earth-born, perhaps begotten before creation of world. Returns child to father. Jesus laughs, cancels curse on allthose previously struck. They areafraid to provoke him again.
ch 9: Jesus and children playing onroof of house. One falls off anddies. Parents accuse Jesus; hecalls boy back to life, who clears him of responsibility.
ch 10: Young man cutting wood chops hisown foot. Jesus heals foot. "Arise now, cleave the wood, andremember me."
ch 11: Going to fetch water for hismother, Jesus stumbles and pitcher is broken. Brings back water in his garment.
ch 12: Jesus, age 8, planting with hisfather, sows one grain of wheat. It yields one hundred measures of wheat which he gives to the poor.
ch 13: Jesus and father making a woodenbed for a rich man. One of thebeams is too short. Jesus stretchesit to right length.
ch 14-15: Another teacher strikes Jesus. Jesus curses him and he falls into faint. Later another teacher takes Jesus aspupil. Jesus takes up book, butwithout reading it, begins to expound law by the Holy Spirit and a large crowdgathers. Teacher praises Jesus;Jesus heals previous teacher.
ch 16: Jesus and brother Jamesgathering sticks. James bitten bysnake, about to die. Jesusbreathes on bite, wound healed, snake bursts.
ch 17: Jesus raises little child whohad died.
ch 18: Jesus raises workman who dies.
ch 19: Jesus, 12, remains behind intemple. Parents find himexpounding Scripture, putting elders and teachers to silence.
Historicity of these two apocryphalGospels?
--DidLuke really pass up all this for temple incident at age 12?
--Doesthis really fit Lk 2:52?
"...infavor with God and man"
--Doesthis really fit Lk 4:22-23?
"...wonderingat gracious words.... Isn't this Joseph's son.... do here in home town aswell"
--Doesthis really fit Mt 13:53-58; Mk 6:16?
"...where...this wisdom and these miraculous powers? Is not this the carpenter's son?..."
--Doesthis fit Jn 2:11?
"...beginningof his signs..."
Influence:These two works are the basis on which various stories of Mary and Jesus are elaboratedthrough the middle ages.
3.Other NT Apocrypha
--Anumber of Apocryphal Acts survive, the earliest from the 2nd and 3rd cen.:
Actsof John
Actsof Paul & Thecla
Actsof Peter
Actsof Andrew
Actsof Thomas
--theseapparently seek to supplement the canonical Acts, entertain the reader, andpropagandize for their own particular theological approach (Jn, And, Thos arestrongly encratite,breaking up marriages and advocating eating only bread & water; cp 1 Tim4:3)
--inthe apocryphal Acts, "miraculous stories are not only much exaggerated,producing fantastic and bizarre effects, but they often follow one another asisolated units and are retailed for their own sake. The intention of this is clearly not that ofdemonstrating the wonderful advance of the Word of God but... to glorify theapostles as miracle-workers." (Hennecke, 2:174)
E. SOME POST-APOSTOLIC & MEDIEVALMIRACLE ACCOUNTS
Source: E.Cobham Brewer, A Dictionary of Miracles. Philadelphia: Lippincott, 1884. xliv + 582 pp. 47 pp index.
A compilation of hundreds of ancient,medieval and modern miracle accounts categorized alphabetically under threemajor headings: (1) thoseimitating biblical miracles; (2) those illustrating biblical texts; (3) those"proving" Roman Catholic dogma. The accounts are taken from standard Roman Catholic sources: ActaSanctorum; GuŽrin, LesPetits Bollandistes;Kinesman, Lives of the Saints.
1. Some Miracle Accounts ImitatingBiblical Miracles
236headings covering 346 double-column pages
a.Apparitions of Angels and Saints (15-28):
St.Barnabas says where his dead body is to be found. Barnabas the apostle, afterbeing stoned to death, was thrown into a fierce fire, that his body might beconsumed; but the fire had no effect upon it, and St. Mark, carrying the deadbody beyond the gates of the city wall of Cyprus, buried it. There it remained till AD 485, when,Nicephorus Callistus assures us, the ghost appeared to Antemius, bishop ofCyprus, and told him where his body was to be found. The bishop went to the spot indicated, and found the body,with the original MS of St. Matthew's Gospel, the very MS written by thehand of the evangelist himself. Both relics were taken to Constantinople... (17)
b.Budding Rod (53-54):
Deadelm blooms. The bier of St. Zanobi(AD 407) happened, in passing, to touch an elm tree, dead and withered to theroots from old age. The moment itdid so the whole tree burst into leaf, and was covered with flowers. This tree was looked on by the peoplewith such reverence that everyone coveted a piece as a charmed relic, and thetree ere long was wholly cut away. A marble pillar was then erected on the spot, with an inscriptionstating what has been said above. When the bier reached the doorway of St. Savior's Cathedral, it becameimmovable, and no power of man could force it further on, till bishop Andrewpromised to found twelve chaplains to chant the praises of God in the chapeldesigned for the dead saint. (54)
c.Dead hearing, speaking, and moving (75-78)
Relicsjoin in singing. One night adeacon watched St. Gregory of Langres (AD 541), and saw him rise from his bed,and leave his dormitory at midnight. The deacon followed him unobserved, and saw him enter the baptistery,the door of which opened to him of its own accord. For a time dead silence prevailed, and then St. Gregorybegan to chant. Presently a hostof voices joined in, and the singing continued for three hours. "Ithink," says St. Gregory of Tours, naively, "the voices proceededfrom the holy relics there preserved; no doubt they revealed themselves to thesaint, and joined him in singing praises to God." (76-77)
d.Relics (257-75)
Someitems from a list of relics given by John Brady (1839), but no informationsupplied on location of each: (1) one of the coals that broiled St. Lawrence;(2) a finger of St. Andrew, another of John the Baptist, and one of theHoly Ghost; (3) two heads of John the Baptist; (4) the hem of our Lord'sgarment touched by the woman healed of her bloody issue; (5) a vial of thesweat of St. Michael, when he contended with Satan; (6) some the rays of thestar that guided the Wise Men; (7) a rib of the Word made flesh; (8) a pair ofslippers worn by Enoch before the Flood; (9) a tear shed by Jesus over thegrave of Lazarus.
2. Some Miracle Accounts IllustratingBiblical Texts
146headings covering 128 double-column pages
a.Out of the mouth of babes (Ps 8:2, etc.) (355-57)
WhenSt. Agnes died (April 20, 1317), we are told by her biographer she received themost perfect praise this earth could afford, that of infants at thebreast. The tongue of littleinfants was unloosed, and they announced the death of St. Agnes and hervirtues, and their parents woke on hearing their voices. (356)
b.God will provide (Mt 6:25-33) (398-99)
St.Franchy (7th cen) was employed in making bread for the monastery of St. Martinde la Bretonniere, but some of the brothers, out of envy, wishing to bring himinto disgrace, hid the materials used in bread making. St. Franchy was not in the leastdisconcerted, but making the sign of the cross, began to knead nothing withnothing, and at the time required produced his batch of bread in perfectcondition. (398)
c.Holiness better than rubies (Prov 3:15, etc.)
Thebody of Simeon Stylites (AD 459) was full of sores covered with maggots. One day a maggot fell from thepillar-saint at the foot of Basilicus, king of the Saracens, and the king,picking it up, laid it on his eye, whereupon it was instantly converted into amagnificent pearl, so large, so beautiful, and of such fine water, thatBasilicus valued it more than his whole empire. (415)
3. Some Miracle Accounts"Proving" Catholic Dogma
20headings covering 52 double-column pages
a.Body and Blood of Christ (489-95)
St.Antony of Padua had a disputation one day with Boniville on the sacrament ofthe mass. Boniville deniedtransubstantiation, and Antony maintained its truth. To convince him, St. Antony had Boniville shut up his muleand give it no food for three days. At the end of this fast, St. Antony held out to the mule a consecratedwafer, and Boniville threw it some oats. The mule took no notice of the oats, but fell on its knees before theholy wafer, adoring it as its Creator and Lord. (490)
b.Purgatory (513-16)
EmiliaBicchieri (13th cen) was the superior of the convent of St. Margaret, andcompelled the sisters on fast-days to abstain even from drinking water, inremembrance of Christ's thirst. One of the sisters, Cecily Margaret, died. Three days afterwards she showed herself to Emilia, and saidshe had been in purgatory for three days to efface the taint of birth, and onthe third day her guardian angel appeared to her and said, "With thiswater you abstained from on earth, in memory of Christ's thirst, the flames ofpurgatory are extinguished. Enter,therefore, now into the joys of paradise." (514)
c.Virgin Mary (516-30)
St.John Damascene and Juvenal, archbishop of Jerusalem, assert that Adam andEve, the prophets, all the apostles except Thomas, and many angels, werepresent at the death of the Virgin Mary, and attended the funeral procession toGethsemane. On the third dayafter her interment came St. Thomas, and entreated that he might be allowed tolook upon the deceased lady; so the grave was opened, when lo! the body wasgone. It had been taken toheaven. The odor of sanctity remainedin the place where the body had lain, and the linen clothes, in which it hadbeen wrapped, had been carefully folded together. The apostles were amazed, but they knew that the body hadbeen taken up to heaven to be united to its living soul. Juvenal continues, "There can beno doubt about this fact; for not only the apostles saw that the body was gone,the same was seen by St. Timothy, bishop of Ephesus, Dionysius the Areopagite,the divine Hierotheus, and many other saints." (518)
4. Some Implications of the MiraclesRecorded in Brewer
(selectedand reorganized from his pp xix-xxiii)
These miracles Cif they truly occurred and were done by God C attest to the truth of distinctive RomanCatholic doctrines:
The world is divided into twokingdoms: God's kingdom, theCatholic Church, which one enters on baptism by renouncing Satan; and Satan'skingdom, which includes not only pagans and Muslims, but also Jews and Protestants. It is meritorious for saints toinjure heretics such as Lutherans and Calvinists, but a sin if theopposite occurs. There is nosalvation outside the church of Rome. Its priests can actually absolve you from your sins. Its baptism regenerates. Theelements of the eucharist really are changed into the body and blood of JesusChrist, and can function as miraculous food.
It is wrong for civil magistrates topunish crimes by imprisonment. All punishment should be left to God and His Church. In the person of the pope, the Churchmay issue anathemas, publish interdicts against whole nations for theoffenses of an individual, release subjects from allegiance, dethroneprinces, organize wars against heretics and infidels, annul marriages,propagate new articles of faith, grant indulgences, open or close heaven,canonize saints, authenticate relics and miracles, determine what is heresy andorthodoxy, and speak with an infallible voice.
Salvation is the reward of merit, hencethe common end to saintly biographies: "He was called to heaven toreceive the reward of his merits."
The lives of saints are considered theromantic ideals of perfection, including withdrawal from society, mortificationof the flesh, self-torment, suffering and martyrdom. One of the most meritorious acts ofpiety is to remain single. It ispossible to be meritorious, to accumulate merit, to transfer merit toothers, so that the demerits of a sinner may be balanced off by transfer from asaint.
Those to whom Christ gives light withinoften show it by radiant looks, luminous bodies, nimbus andglory. Sometimes this lightneutralizes gravity, so the saint is buoyed up in the air like a balloon. Christ frequently visits saints onearth, usually as a little child.
Monks and nuns, as a rule, are the electand beloved children of God, certain of paradise, though perhaps having toundergo a time in purgatory. This time may be shortened by one's prayers, gifts, and penances whileliving, or by those of a substitute after death. Indulgences may be purchased to shortenthe time in purgatory, or even to buy it off altogether. To break a monastic vow and return tosecular life is to be a child of the devil; exorcism is usually necessarybefore such a one can be restored. It is meritorious to torment the body in all possible ways: by filth, bystanding for many years, by not lying down to sleep, by insufficient orunwholesome food, by scourging, by irons, by wearing hair shirts, by neverchanging one's linen, by producing sores, etc. Those who torment themselves the most are the most holy.
Blind obedience to superiors is the firstlaw of piety, no matter how absurd the order, how revolting, howdifficult. The perfection of asaint comes when he has crushed out every natural affection. Nothing on earth must remain Cits hopes, ambitions, loves C not even love to father and mother. A saint should read no secular book,think no secular thought, hope no secular good.
It is a proof of merit to be able to workmiracles. It is meritoriousto see miracles and believe in them, or at least a demerit to doubt them. Miracles can be performed by deadbodies, relics, and medals, as well as by living saints.
Relics can by authenticated by anyChurch dignitary, such as pope, abbot or bishop. They can even be multiplied. Theypossess miraculous virtues no matter how small they are, which can be transferred,so that a relic can make a relic. Saints, after death, have the power of interceding for their votariesbefore the throne of grace, of curing diseases, and of visiting earth. The Virgin Mary is the highest of allsaints, the most powerful, and the most merciful. The saints in heaven take an interest in those onearth. They like to be invoked,patronized, honored, flattered, and even be dressed up and decked withjewels.
The signing of the cross with the fingeror otherwise acts as a charm or talisman to drive away or ward off devils, sickness,floods, storms, darkness, or other evils natural or supernatural.
Sickness, as a rule, is the work of thedevil, and exorcism cures the sick. Death, as a rule, does not seem to be attributed to Satan, but Satanic malice isusually the cause of falling, shipwreck, injury or death from falling chimneys,trees or walls.
The soul may become visible at death, andis often seen making its way out of the mouth of saints, either like a dove, abeam of light, or some other material object. It is carried by angels to heaven or by devils to hell,unless the soul is doomed to a period in purgatory.
F. SCIENCE & THE RISE OF LIBERALISM
1.The Renaissance
Arediscovery of the Greek classical authors in western Europe as the result ofthe fall of Constantinople to the Islamic Turks and the fleeing of its refugeesto the West.
Europeansbecame aware of what these ancient authors really thought and taught, asopposed to the very distorted information which had come down through theMiddle Ages or the less distorted material transmitted from Spain via Arabictranslations.
Thismaterial included philosophy, science, ethics, history, government, medicine,rhetoric, drama, poetry, but also pagan religion and magic.
Theupshot was a great stimulus to the European universities, with a growinginterest in the ancient languages Greek and Hebrew. It helped the Europeans to see theirown culture in a wider context than medieval Christianity, Islam, and Judaism,but also re-introduced a number of ancient heresies. Scholars became aware of the nature ofmiracle accounts from ancient paganism.
2.The Reformation
Arediscovery of the Gospel of God's grace which had been thoroughly confused anddiluted by centuries of ignorance of God's Word, partly due to low levels ofliteracy, partly to syncretism with local paganisms and worldly society, andpartly to institutional momentum of the Catholic Church and monasticism.
Thisled to a renewed interest in what the Bible actually taught, as opposed tohow it had come to be understood through the filter of centuries ofmedieval Catholicism.
Oneresult of this study was a realization that medieval and modern Catholicmiracles had a different flavor than those of the Bible. Since Catholicism taught that miraclescontinued in connection with the lives of especially holy people, there was atendency to reject the continuation of miracle.
3.Copernicus, Galileo, and Kepler
Someof the medieval universities had done rather impressive work in physics,showing that Aristotle was mistaken about the motion of objects on earth, butit was the work of Copernicus, Galileo and Kepler which showed that Aristotle'searth-centered cosmology was wrong and paved the way for the rise of modernscience.
NicolasCopernicus (1473-1543), aware of the astronomical speculation of theancient world, noted that a great simplification of the technique forcalculating the positions of the planets could be obtained if it was assumedthey rotated about the sun rather than the earth.
Galileo(1564-1642), the first to apply the newly-invented telescope to looking atthe heavens, showed that neither the sun nor moon were perfect, as Aristotlehad claimed, and that a "planetary system" of moons revolvedabout the planet Jupiter, so that everything did not revolve around the earth.
JohannesKepler (1571-1630) used the vast observational data compiled by his mentorTycho Brahe to show that the planets did indeed revolve around the sun, andthat their motions could be described by several laws.
4.Isaac Newton (1642-1727)
Newton,one of the most brilliant minds in history, designed a new type of telescope,discovered that a glass prism will separate white light into its variouscolored components, invented a new type of mathematics (calculus), and showedthat Kepler's laws of planetary motions could be explained by (1) a verygeneral set of laws of motion which applied to all objects on earth as well,plus (2) a force called gravity which attracts all massive objects to oneanother. The famous contemporarypoet, Alexander Pope, wrote of him,
Nature, and nature's laws, lay hid innight;
Godsaid, 'Let Newton be!' and all was light.
Newtonhimself was a professing Christian (albeit of an Arian sort); he believed inGod the Creator who could miraculously intervene in nature, and he spent a gooddeal of his time researching biblical prophecy. But many who came after him felt that he had explained somuch of reality in terms of law that God was not needed. This led to the deist movement inEngland and later the philosophŽmovement in France, which was popularized by the authors of the great FrenchEncyclopedia.
5.Spinoza, Hume, and Kant
Threemen also paved the way for theological liberalism by providing philosophicaljustification for the rejection of the miraculous. We will look at their arguments ingreater detail later.
BenedictSpinoza (1632-77), adopting a pantheistic outlook, argued that nature and Godwere two different words for the same thing; that natural law and God's decreewere likewise the same; that God's decrees are unchangeable, and thereforemiracles are impossible by definition.
DavidHume (1711-76) attacked miracles from an empirical point of view. He argued that our natural laws arebased on "firm and unalterable experience," and that miracles bydefinition violate natural law. Thereforewe ought never to accept a miraculous explanation for an event unless anon-miraculous explanation would be even more unlikely.
ImmanuelKant (1724-1804) argued that man has access only to appearances and not tothings as they really are, so that all theology and metaphysics was unwarrantedspeculation. Only practical reasonhad a right to postulate the existence of God, freedom, and immortality,leading to a moral religion of duty only. Such a religion (a form of Deism) needs no attestation by miracles,which are thus irrelevant to everyday life except perhaps to encourage thecommon people to practice morality when they cannot be brought to do sofrom better motives.
6.Theological Liberalism
Theologicalliberalism, as we call it today, is an outgrowth within Protestant circles ofthe forces sketched above: (1) aProtestant revulsion against Catholic miracle accounts; (2) a scientificdisdain for reports of irregular and superstitious events; (3) a philosophicalfeeling that miracles are either deductively impossible, inductivelyunwarranted, or practically irrelevant; and (4) a Deistic belief thatreal religion was moral rather than revelational.
Theologicalliberalism arose in 19th century Germany as a "more Christian"alternative to British Deism and French Atheism, seeking to preserve the moralcharacter of Christianity and the "better teachings" of the Bible,especially the New Testament and the life of Jesus. It is seen in the attempts to rewrite the life of Christalong liberal lines; to avoid the miraculous in sacred history by redatingbiblical books, by postulating diverse sources and editors, by havingprophecy written after the event, and by admitting fictitious narratives andfalse authorship into Scripture.
Liberalismspread from Germany into Britain and the United States in the latter part ofthe 19th century, with considerable help from Darwinism, and came to dominatefirst the universities, then the theological seminaries, and finally themainline denominations. It isthe "orthodoxy" of most intellectual and cultural leaders in the USand Europe today, and is influential in similar circles in most of the oldermission fields.
Thoughnever so popular among the common people in the US as among the leadership, andcurrently under attack from Eastern and New Age religions, it still exercisesconsiderable influence by way of mixture even among more conservative Christiangroups. Various cults and New Agegroups have accepted many of its teachings, and orthodox Christians have oftenover-reacted in responding to liberalism.
G. ANSWERING LIBERAL OBJECTIONS TO THEMIRACULOUS
seeNorman L. Geisler, Miracles and the Modern Mind (Baker, 1992); Robert C. Newman, "The Biblical Narratives of EasterWeek" IBRI RR #1; and Newman, "Gospel History Syllabus";Colin Brown, Miracles and the Critical Mind (Eerdmans, 1984).
1.The Deductive Impossibility of Miracles (Spinoza)
a.Geisler's version of Spinoza:
1)Miracles are violations of natural law.
2)Natural laws are immutable.
3)It is impossible to violate immutable laws.
4)Therefore, miracles are impossible
b.Critique of Spinoza:
1) Probably somemiracles are violations of natural law, though many of them may overridenatural law in some way or other, rather as we override gravity by picking up apencil. So 1) is probably true insome cases, false in others.
2) This depends onwhat we mean by natural law. If wedefine naturallaw to be immutable, it may be that there is no such thing as natural law. In any case, we do not know enough tobe sure that the regularities we know about in nature are immutable. And immutable to whom? Obviously humans cannot change theconstant of gravitation or suspend Newton's laws of motion, but it is notobvious that God cannot.
3) Statement 3) istrue so long as we qualify it by saying "It is impossible for someone toviolate laws which are immutable to them."
4) If 1) is nottrue in some cases, and 2) may be either an empty class or not immutable toGod, it follows that Spinoza's argument is not sound.
c.Another Deductive Formulation
1)A miracle is a violation of natural law.
2)To violate a law is to be illegal, immoral, irrationalor gauche.
3)God is not illegal, immoral, irrational or gauche.
4) Therefore, God(at least) cannot do miracles, though perhaps Satan could!
d.Response
1)Same problems as Spinoza's 1).
2) Statement 2)assumes natural law can be fitted into one of the categories of civil law,moral law, logical law, or aesthetic law. But this does not follow. To violate a natural law is merely to be miraculous, which the Godof the Bible is regularly pictured as.
3)Granted.
4)The problems with 1) and especially 2) invalidate the argument.
2.The Inductive Improbability of Miracles (Hume)
a.Newman's version of Hume:
1)Experience is our only guide to all decisions regarding matters of fact.
2)The laws of nature are established by a firm and unalterable experience.
3) Our belief inthe reliability of witnesses is based on their reports usually agreeing withthe facts.
4)Miracles are violations of natural law.
5) Thus miraclesgo against the very evidence by which we determine matters of fact.
6) One should notaccept testimony regarding a miracle unless all the alternatives would be moremiraculous than the miracle itself.
b.Response to Hume:
1)This is a pure empiricist statement of how we know.
---------------
EXCURSUS ON KNOWING
Seediscussion in Dunzweiler and Newman, "Apologetics Syllabus,"section on Epistemology.
Knowledgemay be defined as "warranted true belief."
Itis studied in epistemology, the philosophical discipline that asks,"How do we know?" and "What warrant do we have for ourbeliefs?"
Threebasic ways of knowing have been proposed by various philosophers, not countingclaims that we cannot know (suchas Skepticism, Agnosticism, Subjectivism):
1)Rationalism: We know only by basicintuitions and logical deductions therefrom. Problem: How do we know our intuitions/presuppositions aretrue?
2)Empiricism: We know only byexperience. Problem: How do we know that "we know only byexperience"? Empiricisminvolves assumptions it cannot prove.
3)Rational Empiricism: We know bymeans of our sensory equipment(provided in advance), which processes our experience. Problem: Where did this equipment comefrom? Why is it basically reliable?
Somecautions re/ epistemology:
1)Setting the level for certainty:
--ifwe set it too high, we know nothing
--ifwe set it too low, we may be unable to discriminate between alternatives
2)Influence of worldview:
--dangerof being too gullible on solutions that favor our own worldview
--dangerof being too skeptical on solutions that don't
--howdo we test our own worldview?
3)Problem of data:
--wemay not have access to enough information to make a good choice of solution forsome of the problems that face us
--wemay need to look for data in other places to get enough for a proper solution
-------END EXCURSUS
1)resumed: Yet Hume is right to ask what warrant we can put forward for belief inmiracles. It must be granted thateven revelation needs to be tested in some way to avoid accepting false revelations. Cp the biblical injunctions totest everything (Gal 6:19-21; 1 Jn 4:1; Deut 13:1-3; 18:18-22).
2)The laws of nature (defined empirically) are established by experience(observation and experiment), and must be pretty firm to be denoted"laws." Yet it isunclear in what sense the experience is "unalterable." Does Hume mean "no exceptions haveever been observed"? Ifso, he begs the question of the occurrence of the miraculous by secretlyimporting his answer into statement 2)!
3)Our belief in the reliability of a particular witness is somewhat morecomplicated than this. If he only usually tells the truth or makes soundjudgments, we probably won't put much stock in his reports. Some combination of number ofwitnesses, their known character, and what they might have to gain fromlying will usually figure here.
4)Strangely enough, 4) is true in an empirical sense where it is not as used bySpinoza in his 1). Miraclesclearly go against what we normally experience.
5)Hume is mistaken here, once we adjust 3) as above. But he is correct in that we tend to be more skeptical inproportion to the peculiarity of the event reported (Cp report of recentlyseeing Tom Taylor, George Bush, Ben Franklin, or God).
6)Hume here guarantees that we will never accept the report of a miracle, norprobably even if we saw one ourselves, since witnesses can lie and senses candeceive. Here is the rub: Hume would have us explain awaymiracles even if they occur! Onecan set the level of certainty so high that one will never admit amiracle. A dangerous tactic!
3.The Practical Irrelevance of Miracles (Kant)
a.Newman/Geisler/Brown version of Kant's Argument:
1)We cannot know things as they really are, but only as they appear to us.
2)Therefore, any claimed knowledge of God and transcendent reality is justunwarranted speculation.
3)Nevertheless, in order to function practically in this world, we postulate God,freedom, and immortality as a basis for morality and duty.
4)Miracles either happen daily, seldom or never.
Ifdaily, not miracle but natural law;
Ifseldom, no basis for knowing them.
Soprobably never.
5)True religion, consisting of fulfilling all duties as though they were divinecommands, needs no miracle to do what is right. Miracles, rather, tend to corrupt one's motives.
6)Therefore, miracles are irrelevant to everyday life and true religion.
b.Response to Kant:
1)We cannot know that "we cannot know things as they really are" unlesswe know how they really are! Statement 1) is self-defeating.
2)God, who knows things as they really are, can reveal to us what we need to knowalong these lines, having created our capacities and knowing ourlimitations. Of course, not everyclaim to revelation is valid.
3)God, freedom and immortality are indeed a basis for morality and duty, butthose with Kant's epistemology have no strength to stand against the forces ofskepticism which deny these. SeeLewis, Pilgrim's Regress.
4)Jesus probably worked miracles daily during his ministry on earth, and theyhave probably occurred very rarely at some other times in human history (1 Sam3:1). We are not suggestingthat we would fully understand a miracle or be absolutely certain whether anevent was miraculous or not, but certain miracles exhaust the availableprobabilities. See Judg 6:36-40; 1Sam 6:1-9.
5)True, but man is no longer capable of doing what is right, and needs aredemptive miracle of atonement and regeneration to solve this. The miracles of Scripture point to theRedeemer God who is able and willing to intervene for our salvation.
6)Miracles are only irrelevant to non-redemptive religions like Deism andtheological liberalism, neither of which will save at the last judgement.
4.Ancient Ignorance and Miracles (Harnack)
a.Newman's version of Harnack's Argument:
1)People in antiquity thought that miracles occurred every day. So it is not surprising that miraclesare reported in the ministry of Jesus, the apostles, and the prophets.
2)People in antiquity did not understand nature and its laws. Therefore they regularly mistooknatural events for miracles.
b.Response to Harnack:
1)There are people both in antiquity and today who believe miracles occur everyday; there are others both then and now who deny miracles altogether(Epicureans, Sadducees). Probably there are more skeptics today than back then,but probably both the skeptics and the everyday miracle people are wrong. In any case, it was widely realizedthat John the Baptist didn't do miracles (Jn 10:41), so they didn't have to bereported of famous prophets. Andthe Sadducees realized that it was impossible for them to deny that Jesus haddone miracles (Jn 9:18; 11:47; 12:10; cp Acts 4:16).
2)This is absurd! None of themiracles of Jesus can easily be converted into misunderstood natural events, atleast not taken as a group (3 cases of misdiagnosed death that just happen torevive when Jesus shows up? Jesuswalking on shore/sandbar instead of water?) Give us a break!
5.Miracles in a Closed Universe (Bultmann)
a.Newman's version of Bultmann's Argument:
1)Modern science and history operate on the assumption that our universe is aclosed system of cause and effect, so that they can describe, explain andpredict what is happening. Even Fundamentalists practically operate this way whenthey use electricity, modern medicine, and modern technology.
2)The old mythical view of nature was that God, angels, demons, etc., were thedirect causes of lightning, sickness, earthquakes, storms. Today we know better.
b.Response to Bultmann:
1)Neither modern science nor history knows enough to know that the universe is a closed system. It appears to be a system in the sense that similar causesare operating at great distances as nearby, but we do not know how toexplain its origin, nor the origin of life, nor the striking examples ofapparent design in nature apart from a mind behind the universe. We certainly have no full explanationsof what history is all about, nor a proof that it is meaningless. The discoveries of electricity,modern medicine and modern technology are not inconsistent withXn theism, and many Xns were involved in their discovery.
2)Xns (and others) have sometimes imagined they knew a great deal more about whatGod, Satan, angels, and demons were doing than they really did, but theBible nowhere says that God runs nature without mediation, or that Satan anddemons are the sole causes of disease, etc. We certainly do not know enough about either medicine or theweather today to say that there is never any supernatural intervention ineither (much less providence).
6.Are Miracles Actual?
a.There is good evidence for Divine intervention in creation.
--Discussedin some detail in our Apologetics course:
--Originof universe
--Designin universe
--Correlationbetw Gen 1 & origin of earth
--Originof life
--Originof major body plans in life
--Originof mankind
b.There is good evidence for Divine intervention in history.
--Discussedin some detail also in our Biblical Foundations and Synoptic Gospels courses:
--Originof Israel
--Fulfilledprophecy
--Originof Christianity
--Phenomenaof Jesus' ministry, incl claims, miracle accounts,
esp.resurrection
c.There is good evidence for Divine intervention in the present.
--Christiansdisagree on the frequency of miracle in modern times.
--Thephenomena of conversion, both on the individual and societal level, arestriking.
II. THE MIRACLES OF JESUS
(numbersin parentheses are chapters in Matt, Mark, Luke, John, respectively)
A. Miracles over the Natural Realm
1. Changing the Water into Wine (0,0,0,2)
a.Historicity
Occasion
3rdday after meeting Nathaniel
Jesusinvited to wedding feast where mother involved in helping?
Disciplesprobably invited because of connection w/ Jesus
Liberalexplanation:
Jesus'presence made water taste like wine
Evidenceof historicity
date,location, details given, incl number, type and size of pots used
remarksof Mary, Jesus, ruler of feast
non-spectacularnature of presentation
Reactionof eyewitnesses
notnarrated: only remarks of ruler on wine quality and indication that servantsknew source
disciplesbelieve (11)
b.OT Background
Similarmiracles
Nowine miracles, tho wine used in drink offering, feasting, and in Passover by NTtimes
Transformationmiracles
water=> blood (Ex 7)
healingwater (2 Kings 2)
cancelingpoison (2 Kings 4)
Otherparallels: Creation and providence of God
Ps104:15 - God produces wine
c.Significance
Immediateeffect
tospare embarrasment to hosts
togive valuable present to bride & groom (ave wine worth 2 denarii/amphora,so 30 denarii here at least)
Placein salvation history
Beginningof Jesus' miracles
Jesusbegins to show His glory
(glorylike Father's, who creates wine? Ps 104)
Disciples(in some sense) believe
SymbolicElements?
Jesusprovides joy of feast (Messianic banquet?)
2. Miraculous Catch (0,0,5,0)
a.Historicity
Occasion
Afterbeginning of publ ministry in Galilee, incl teaching in synagogues, casting outdemons, etc.
Already great multitudes flock to Jesus
Inconvenienceof this leads to using boat as speaking platform
Discipleshad been fishing all prev night w/o success
Liberalexplanations
Anallegory rather than historical: first hint of Gentiles receiving Gospel
Ifhistorical, Jesus saw fish, told disciples [but see Excursis, below]
Evidenceof historicity
Particularsof persons, number of boats, details of fishing
Reactionof eyewitnesses
Notclear whether crowd still around
Peterstruck w/ own sin when he realizes what this tells him about Jesus (cp OTtheophanies)
Disciplesleave all and follow Him
b.OT Background
Similarmiracles
Movinga fish - Jonah
Movinga multitude of animals: Egyptian plagues, quail in wilderness
Otherparallels: Fish in OT
Manmade to rule fish (Gen 1:28; Ps 8:8), but instead they fear and flee him (Gen9:2)
Fishin hand of God (Jer 12:8ff)
c.Significance
Immediateeffect
Fishermenget spectacular haul
Shownsomething about Jesus
Placein salvation history
Jesusto restore what Adam lost, here seen in dominion over fish
SymbolicElements
Fishcp to men; disciples cp fisherman
Similarto dragnet parable in Mt 13
AsGod controls success in fishing, so in saving people
d.Problems
Sameas call in Mt 4:18ff; Mk 1:16-20?
Relationto catch in John 21?
------------
EXCURSIS: How far from the boat can one see fish under water?
Light bends when if passes from water toair. Recall how a stick stuck intowater appears to bend at the surface. There is also a critical angle at the air/water interface. If one looks more steeply into thewater than this, one can see beneath the surface. If one looks at a shallower angle, all one sees isreflections from above the surface. Using the standard formula for this angle, it turns out the angle isabout 482 degrees. If Jesus is viewed as standing up in the boat (eyes 6 ftabove water level), then by normal vision he could only see into the water atdistances less than 7 ft from the boat. The liberal explanation that he saw the fish is thus unlikely!
--------------------
3. Stilling a Storm (8,4,8,0)
a.Historicity
Occasion
Markseems to be most definite on time, the day of parables, early in Galileanministry
Apparentlytakes boat across Sea to avoid crowds
Seriousstorm arises while Jesus asleep
Disciplesterrified, awake him for help?
Liberalexplanations
Allegorizing:presence of X calms disciples
CambNEB: some actual event behind it, poss exaggerated, connects with demonic
Evidenceof historicity
Divergenceof details?
Restraintof narrative
Reactionof eyewitnesses
Amazed,fearful, reconsider their ideas of Jesus
b.OT Background
Similarmiracles
Calmingstorm - Jonah
Controllingelements - Elijah after Mt Carmel
Otherparallels
God'sdeliverance in storm - Ps 107:23-32
c.Significance
Immediate
Deliverancefrom death
Lessonin faith - why so fearful? Jesusis calm
Givesbroader scope for understanding who Jesus is
Placein salvation history
Seemsto go beyond Ps 8 - what entrusted to man to show Jesus having God's powers (thoJob 1:19 must be kept in mind)
Symbolicelements
Muchallegorizing; cp w/ ark, and w/ picturing church as a ship
4. Feeding the 5000 (14,6,9,6)
a.Historicity
Occasion
Latterpart of Gal. ministry
12just returned from their mission (Lk)
Jesushas just heard of John Bs execution (Mt)
Jesustakes disciples off by selves to rest (Mk)
Crowdsfollow; Jesus teaches all day, feeds at eve
Liberalexplanations
Lessonin sharing: many have food hidden away
Inventedstory to cp w/ Elijah & Elisha
Evidenceof historicity
Fourfoldrecord w/ considerable variety
Detailsof place (territory of Bethsaida Julias)
Referenceto kophinoi (std foodbaskets of Jews)
Jesushas leftovers gathered up
Reactionof eyewitnesses
Onlyreported by John: "the prophet" (Dt 18:15)
Wereabout to force him to become king
b.OT Background
Similarmiracles: besides Cana and 4000
Manna(Ex 16, Num 11, Dt 8, Josh 5, Neh 9, Ps 78) &quail (Ex 16, Num 11, Ps 78, 105) in wilderness
Elijah& widow of Zarephath (1 K 17)
Oilmultiplied (2 K 4)
Loaves & grain multiplied (2 K 4)
Otherparallels
Godfeeds (Ps 104:27ff; Ps 132:15)
Rabbinicviews on Leviathan & Behemoth
c.Significance
Immediateeffect
Crowdof 5000+ ate, had all they wanted, more left over than originally existed
Wantto make Jesus king
Placein salvation history
Comparableto Moses w/ Israel in wilderness (so Dt 18:15, prophet like Moses)
ButJesusÕ connection w/ miracle much more direct than MosesÕ
Symbolicelements
Jesus'discourse next day (Jn 6:22-71) connects this w/ giving own life to sustainman, so significance something like Lord's supper
5. Walking on Water (14,6,0,6)
a.Historicity
Occasion
Disciplessent off by boat (to avoid their particip in making Jesus king?)
Jesusflees into hills to pray, spending most of night there
Disciplesget caught by storm in middle of lake, Jesus comes to them in 4th watch (3-6AM)
Liberalexplanations
Jesuswalking on shore or sandbar
Evidenceof historicity
Timenotations (Mt, Mk), distance notation (Jn),
Connectionw/ feeding 5000 (esp in Jn)
Peter'sresponse fits personality
Misidentificationby disciples, lack of understanding
Reactionof eyewitnesses
Amazed,worshiped Him
b.OT Background
Similarmiracles
Unusualflotation: axe head (2 K 6)
Crossingwater: Red Sea (Ex 14), Jordan (Josh 3, 2 K 2)
Suddentransport (Ezk 3:14; 8:3; 37:1)
Otherparallels
"Healone... treads waves of sea" (Job 9:8)
c.Significance
Immediateeffect
Disciplesdelivered from danger, rejoined to Jesus
Peterlearns lesson in faith, pride
Allhave better picture who Jesus is
Eventhose not present puzzled (Jn 6:25)
Placein salvation history
Anotheraction beyond OT prophets => Jesus is God
Symbolicelements
Godthe one who delivers from trouble
Seaas opponent?
6. Coin in Fish's Mouth (17,0,0,0)
a.Historicity
Occasion
Latein Galilean ministry
Justreturned to Capernaum, keeping low profile (Mk 9:30)
Peterquestioned by those collecting 1/2 shekel tax, does Jesus pay? Peter answers "yes"
Jesusresponds w/ question & miracle
Evidenceof historicity
Detailsof tax: called double-drachma rather than 1/2 shekel; term used not LXXs butfits contemporary usage (diff size drachma)
Stateras term for tetradrachm
Jesus'peculiar answer (important for significance)
Reactionof eyewitnesses
Occurrencenot even reported, much less reactions
b.OT Background
Similarmiracles
Movementof animals: Jonah, quails, plagues
Financialprovision: oil for widow
Pre-knowledge:
OTprophecy, e.g., Samuel re/ Saul (1 S 10)
Otherbackground
Half-shekeltax (Ex 30:12-16; 2 K 12:4; 2 Ch 24:6-9)
Neh10:32 (something else?)
c.Significance
Immediateeffect
Templetax paid
Jesusmakes point w/ Peter re/ its obligatory nature; seals this point w/ miraculous catch
Placein salvation history
TheOne who controls fish has come
Hisrelation to Father different than others (re/ atonement)
Hebrings others into a similar relation
Symbolicelements
Half-shekeltax and atonement
Relationof Xn to law
B. Miracles over the Human Realm
1. Healing Nobleman's Son (0,0,0,4)
a.Historicity
Occasion
Afterreturn from Judea & Samaria into Galilee
nresponse to pleading of father
Liberalexplanation
Jesustelepathically gave boy will to live
Evidenceof historicity
Royalofficial or relative of royal family was he Chuza (Lk 8:3)?
Verb"come down" (47) and time indications (43, 52)
Developmentof father's faith: come down (47), accepts Jesus' word (50), began to getbetter (52), believed (53)
Reactionof eyewitnesses
Onlyfather saw both sides, but independently checked time
Servants& household knew of sudden end of fever
Father& household believed
b.OT Background
Similarmiracles:
Healings:not a lot; serpents (Num 21); leprosy of Miriam (Num 12) & Naaman (2 K 5);Hezekiah (2 K 20); request re/ Abijah (1 K 14)
Atleast one of these (Naaman) at distance
Otherparallels:
LORDheals all your diseases (Ps 103:3)
Cursesof covenant incl fever (Lev 26:16)
c.Significance
Immediateeffect
Relationof signs & wonders to faith (48); note healing is c20 mi away
Boyhealed (52), father brought to faith (47-48,50,53); also household (53)
Place in salvation history
Firsthealing? (54); but note Jn 2:23
Probmeans 2nd Galilean sign (1st healing there)
Symbolicelements
Nothingobvious
ContrastAbraham (ready to give son) and God (gave His son)
2. Woman with Hemorrhage (9,5,8,0)
a.Historicity
Occasion
Followsstilling storm & healing Gadarenes
Somedispute re/ chron. relation to events narrated just before this in Matt
Thismiracle bound up w/ raising Jairus' daughter
Womanknows of Jesus' power, attempts to get healing secretly
Liberalexplanation
Psychosomatic
Evidenceof historicity
Appearsin 3 Gospels
Details:12 yr (Mt 9:20), tassel of garment (20), trembling (fearing rabbi's reaction toher uncleanness?)
Peculiarfeature suggesting Jesus did not know who touched him (Mk, Lk)
Reactionof eyewitnesses
(Mk,Lk) she feels healing take place; fear & trembling, but willing to confesswhen confronted
b.OT Background
Similarmiracles: nothing very close
Healingat touch: Elijah's bones (2 K 13)
Womenhealed of infertility: Sarah (Gen 21), Rebekah (Gen 25:21), Abimelek's women(Gen 20:17-18), etc.
Otherparallels:
Uncleannessof woman w/ hemorrhage (Lev 15:25-30)
Tobe isolated (Num 5:2-3); those who touch them unclean (Lev 5:2-3)
c.Significance
Immediateeffect
Womanhealed when physicians could not heal
Jesuscan heal w/o intention (cp Peter, Paul)
Encouragesfaith of Jairus?
Placein salvation history
Jesus'compassion for women
Undoingeffects of fall
Symbolicelements
Sinof Israel like uncleanness of woman, but God will cleanse her (Ezk 36:16-38)
3. Raising Jairus' Daughter (9.5.8.0)
a.Historicity
Occasion
Seeprevious miracle
Daughterof Jairus, ruler of synagogue, is dying (Matt compresses the account)
Liberalexplanation
Girljust asleep
Evidenceof historicity
Nameof official; age of daughter; Aramaic words
Mockeryof mourners (but not developed further)
Giveher something to eat
Reactionof eyewitnesses
Amazementof small group in room
Storyspreads far and wide
b.OT Background
Similarmiracles
Resurrectionof widow's son (1 K 17) by Elijah, of Shunemite's son (2 K 4) by Elisha, man byElisha's bones (2 K 13), all rather recently dead
Otherparallels
Uncleannessconveyed by touching dead (Num 19:11-12)
Eschatologicalmaterials on resurrection (e.g., Dan 12:2; Isa 26:19)
c.Significance
Immediateeffect
Deadchild raised, returned to parents
Actionin presence of parents, Peter, Jas, John
Evidencefor many who knew she was dead
Placein salvation history
Firstsuch resurrection since time of Elijah, Elisha?
Symbolicelements
Mostnatural is picture of coming resurrection
Connectionwith Ezk 37 prob too far-fetched
4. Healing Paralytic (9,2,5,0)
a.Historicity
Occasion
Notclear from divergence of Mt & Mk when this occurred, but app just beforeMatt's conversion
Evidenceof historicity
Occursin 3 Gospels in such a form as to suggest not copied from one another
Detailsof time are vague, but took place in Capernaum; number of men given (thonatural)
Openingroof unusual
Reactionof eyewitnesses
Phariseesgrumble at claim to forgive sin, but app silent when miracle worked
Paralyticgoes away glorifying God
Othersastonished, fearful, glorify God, remark on uniqueness, strangeness of event
b.OT Background
Similarmiracles
Jeroboam'shand shriveled & restored (1 K 13)
Lameleap like deer at time of Israel's redemption (Isa 35:6)
Otherparallels
Lameness,etc., disqualify for priesthood (Lev 21:18)
Forgivenessgiven only by God and by person sinned against
c.Significance
Immediateeffect
Fellowhealed
Attestationof Jesus' claim to forgive sins
Placein salvation history
TheOne who forgives sin has become man
Symbolicelements
CpIsa 35:6, pointing to eschaton
5. Cleansing Leper (8,1,5,0)
a.Historicity
Occasion
Mattseems to be most definite, putting it after Sermon on Mt (8:1)
Mk& Lk are vague, but still early in Galilean ministry
Fellowseeks Jesus out
Liberalexplanation
Someuncertainty re/ exact nature of disease (Heb& Gk terms broader than Hansen's disease, which itself has several types)
Liberalstend to opt for milder forms & psych cure
Evidenceof historicity
Mattseems to locate near site of Sermon on Mt;
Mk& Lk out from Capernaum on a Gal. tour
Reactionof eyewitnesses
Notspecified
Leperso overwhelmed he doesn't obey Jesus' instructions
b.OT Background
Similarmiracles: healings from leprosy
Moses'hand (Ex 14); Miriam (Num 12); Naaman (2 K 5)
Otherparallels
Diagnosisof leprosy (Lev 13)
Cleansingceremony (Lev 14; cp touching dead)
1stday: initial exam & ceremony (1-8), no longer isolated, but outside ownhome
7thday: shaving all hair, washing self, clothes (9), now clean
8thday: offerings; some resemblance to consecration of priest (10-20); if poor(21-32)
c.Significance
Immediateeffect
Mancleansed, faith rewarded
Jesus'compassion, concern for law ceremony as testimony?
Jesusconcerned to avoid wrong kind of publicity?
Placein salvation history
LikeMoses & Elisha, one who heal lepers again walks the earth
Incontrast, Jesus touches leper, who is cleansed rather than rendering Jesusunclean (parallel w/ resurrections by Elijah, Elisha)
Symbolic elements
Couldnot find clearevidence of symbolic value of leprosy; Ps 51:5-7 not obviously referring toleprosy
6. Centurion's Servant (8,0,7,0)
a.Historicity
Occasion
BothGospels indicate this occurs in Capernaum after Sermon on Mt
Centurion(obv Gentile, poss God-fearer) hears of Jesus' return, sends Jewish elders w/request
Notedifference of Mt & Lk narration; prob a case of simplification by Mt
Liberalexplanation
Neverhappened? coincidence?
Evidenceof historicity
Nameof location, agreement of both Gospels on time of event
Mediationthru elders
Rabbinic& OT terminology for kingdom
Jesus'amazement
Reactionof eyewitnesses
Nothingrecorded except Centurion's humility (in advance) and Jesus' amazement at hisfaith
b.OT Background
Similarmiracles:
Actionat distance: Naaman's leprosy healed (1 K 5); Amalek defeated (Ex 17)
Miraclefor Gentile: Naaman 1 K 5), Woman of Zarephath (1 K 17)
Otherparallels
Provisionfor Gentile prayer (1 K 8:41-43) & conversion (Isa 11:10; 42:1,6; 49:6;60:3)
c.Significance
Immediateeffect
Servanthealed
Faithof Centurion forms basis for Jesus' prophecy re/ Gentiles in kingdom
Placein salvation history
Newelement is promise to Gentiles, contrast w/ Israel in Matthew
Notehow Matt emphasizes equality of Gentiles, Luke emphasizes goodness of Jews!
Symbolicelements
Don'tsee any beyond that indicated above
(Centurionsort of "first fruits")
7. Raising Widow's Son (0,0,7,0)
a.Historicity
Occasion
Thenext day (or shortly after) healing Centurion's servant
Jesus'app continuing his Galilee tour
Nainon Mt Moreh near Jezreel Valley, over 20 mi SW of Capernaum
Jesusand crowd of followers meet funeral procession coming out of city
Liberalexplanation
Resuscitationfrom coma
Evidenceof historicity
Nainnot mentioned elsewhere in antiquity except in Xn sources (Eusebius, Jerome),but village still there today in right place (called Neim)
Detailsfit Jewish burial: procession, outside city, family in front, open bier orcoffin
Judea- Luke app using term in broad sense (land of Jews= Palestine) rather than in Roman provincial sense (1:5; 4:44; 23:5)
Reactionof eyewitnesses
Becomefearful, glorify God
Say"great prophet arisen"; "God has visited"
b.OT Background
Similarmiracles: resurrections
Widow'sson by Elijah (1 K 17)
Shunemite'sson by Elisha (2 K 4)
Manby Elisha's bones (2 K 13)
Othermaterials:
Resurrectionof last day (Dan 12:1-2, etc.)
c.Significance
Immediateeffect
Allconsequences of son's death reversed (incl emotional and financial for mother)
Morepublic demonstration of Jesus' power than in raising Jairus' daughter
Reportspread far and wide
Placein salvation history
Aboutsame as raising Jairus' daughter, but evidentially far stronger
Lesslikelihood of mistaken diagnosis, as now preparing to bury (some hours afterdeath)
Addssecond case w/o reasonable grounds for collusion or mistake
Makescoma theories less likely
Symbolicelements
Onlyas sample of eschatological resurrection
8. Healing at Pool of Bethesda (0,0,0,5)
a.Historicity
Occasion
Duringa feast of the Jews (several suggested, even Purim); a few months to a yearafter events of John 4
Jesussees a fellow who is lame (or something of sort), heals him on Sabbath
Liberalexplanation
Psychosomatic,didn't happen
Evidenceof historicity
Locationnow well-established, though site unknown even in 1900
Reactionof Jewish leaders fits rabbinic view of Sabbath
Poorlyattested verse 4 re/ angel suggests place well-known in tradition from beforeAD 70
Reactionof eyewitnesses
Fellowhimself seems grateful (11, 15; latter should notbe understood as malicious)
Jewish leaders see only a violation ofSabbath, later compounded (17) by blasphemy
b.OT Background
Similarmiracles
Noreferences to healing on Sabbath in OT
BothElijah and Elisha touched dead to raise them
Othermaterials
Sabbathregulations (Ex 23:12; 31:14-15; 35:2-3; Num 15:32-36; Neh 13:15-22; Jer17:21-27)
Nomanna on Sabbath (Ex 16:22-29)
Butpriests labor on Sabbath (Num 28:9-10)
Lameto walk when redemption comes (Isa 35:6)
c.Significance
Immediateeffect
Manhealed
Controversydevelops betw Jesus & leaders, resulting in strong opposition to Him forHis actions & claims
Placein salvation history
Jesusmakes claims before official representatives of the nation
Hisauthority over Sabbath due to His unique relation to Father
Symbolicelements
Sabbathas eschaton?
Healingas eschatological?
9. Man Born Blind (0,0,0,9)
a.Historicity
Occasion
AtJerusalem, whether Feast of Tabernacles (chs 7-8) or Feast of Dedication(Hannukah, ch 10)
Jesus& disciples see man born blind (presumably begging, v 8); disciples askquestion about cause of ailment; Jesus heals him
Liberalexplanation
invented?psychosomatic?
Evidenceof historicity
Termsrabbi, Pharisees, Siloam
Sabbathcontroversy involving spittle and clay making
Detailsof investigation, excommunication
Hebraism"Give God the glory" (Josh 7:19)
Perceptivepicture of human psychology re/ blind man,
parents,neighbors, Pharisees
Reactionof eyewitnesses
Growingfaith of blind man
Growingdisbelief of Pharisees (but still divided)
Disputeamong neighbors over his identity
b.OT Background
Similarmiracles:
Nocases of healing blind narrated in OT
Godmakes blind and heals (Ex 4:11; Ps 146:8)
Blindhealed in eschaton (Isa 29:18; 35:5)
Healedby God's servant (Isa 42:7)
c.Significance
Immediateeffect
Fellowhealed, but also faced persecution; app came to salvation
Phariseesforced to deal w/ matter; refuse to accept Christ's claims, so driven furtheraway
Placein salvation history
Againshows uniqueness of Christ in re/ to Moses, Elijah, Elisha (v 32)
Alsostrong theme of judgment & deliverance
Symbolicelements
Physicallight & vision, darkness & blindness stand for spiritual (vv 5, 39-41;cp Isa 42:16-19; 59:10)
Jesusmakes clay => God making clay to form man (Gen 2:7)
10. Man with Withered Hand (12,3,6,0)
a.Historicity
Occasion
Appearly in Gal. ministry; all 3 Synoptics give it in same group of Sabbathdisputes, but uncertain whether before or after Sermon on Mt
Jesusin synagogue on Sabbath where there is man w/ withered (paralyzed?) hand;scribes & Pharisees watching Jesus to see if he will heal
Liberalexplanation
Neverhappened
Evidenceof historicity
Reportedin 3 Gospels (Lk and Mk very close), w/ each giving some details not in others:
Mt:Q by opponents; animal argument
Mk:Herodians; Jesus' reaction to their silence
Lk:right hand; madness of opponents
Reactionof eyewitnesses
Onlyanger of Pharisees & their beginning to plot Jesus' destruction noted
b.OT Background
Similarmiracles:
Prophetheals Jeroboam's withered hand (1 K 13:4-6; but note that prophet prays)
Similarhealing at day of redemption (Isa 35:6; Jer 31:8?)
c.Significance
Immediateeffect
Fellowhealed, but not obv that Jesus did any work, since He did not touch, pray orproclaim healing
Formsbasis for Sabbath controversy:
todo good, heal = Jesus' work on Sabbath
todo evil, kill = Phar's work on Sabbath
showsreal redemptive significance of Sabbath
Placein salvation history
Noaddition to healing lame man or to obvious healings
Contrastw/ prophetic activity in closest OT miracle; says something about who Jesus is
Symbolicelements
Eschatological,perfecting of body
Doinghealings on Sabbath may point up its eschatological significance
11. The Ten Lepers (0,0,17,0)
a.Historicity
Occasion
Applast year of ministry; not very definite chron in this part of Luke; Lenski,Farrar connect w/ Lk 9:56;headed for Jerusalem
Travelingbetw Galilee & Samaria, prob Jezreel-Harod Valley
Tenlepers see Jesus, call out for mercy; he sends them to priests to be declaredclean (Jerusalem? local dwelling of priests?)
Liberalexplanation
Parable
Evidenceof historicity
Locationfairly definite, though chronology not
Incidentfits regulations re/ lepers, as also human psychology (forgetting benefactor)
Jesusdoes not blast the one for not following instructions, nor cancel the cure ofthe nine as often in fairy tales
Reactionof eyewitnesses
Nothingabout bystanders
Allten lepers had faith to obey
Oneleper overcome by gratitude, returns to praise God and thank Jesus
Jesusshows concern that others do not return
b.OT Background
Similarmiracles
Cleansingfrom leprosy: Moses, Miriam notsimilar; Naaman (2 K 5) is closest, a foreigner who returned to thank healer
Miraclesfor non-Jews: Naaman again; widow of Zarephath (1 K 17)
c.Significance
Immediateeffect
Lessonin faith for ten cleansed
Lessonin gratitude for disciples (note: not clear that all 9 were Jews)
Placein salvation history
Miracleitself no particular advance over others
Intimationof Jesus as light to Gentiles (Isa 49:6)
Symbolicelements
Significanceof leprosy? Miriam, Uzziah for rebellion?
12. Deaf and Dumb Fellow (0,7,0,0)
a.Historicity
Occasion
Rightafter healing of Syrophoenician's daughter, Jesus goes to Decapolis & Seaof Galilee by round-about route N thru Sidon and then E, perhaps to avoidcrowds and Herod; parallel to Matt 15
Peopleof region (app E shore of Sea of Galilee) bring him deaf & dumb fellow
Liberalexplanation
Psychosomaticusing magic or primitive means as accomodation
Evidenceof historicity
Somegeographical indications (tho these attacked for unusual route taken)
Strikingdetail in healing itself, incl symbolic actions and words of Jesus in Aramaic(which liberals seek to read as magical technique)
Reactionof eyewitnesses
Apphealed fellow does not keep quiet
Crowdsaround are amazed
b.OT Background
Similarmiracles
Nonein narrative sections, tho app Ezekiel was made dumb and then cured as part ofhis prophetic ministry (Ezk 24:27; 33:22)
Eschatologicalhealing:
Deaf(Isa 29:18; 35:5; 42:18)
Dumb(Isa 35:6; LXX uses same rare word as Mark)
c.Significance
Immediateeffect
Fellowhealed (prob actions of Jesus intended as sign language to communicate what hewas doing)
Strongimpact on people who (Mt 15:31) seem to be Gentiles
Placein salvation history
Prettydefinite ref to Isa 35:5-6, of which it is at least a partial fulfillment
Symbolicelements
OToccasionally uses deafness & dumbness in spiritual sense (Ps 58:4; Isa43:8; 56:10)
13. Raising Lazarus (0,0,0,11)
a.Historicity
Occasion
Justa few months before crucifixion, at end of Jesus' Perean ministry
Jesusat Bethany beyond Jordan when message reaches Him; waits two days before goingto Bethany nearJerusalem
Liberalexplanations
Lazarusnot really dead: resucitation or plot
Parableof L & RM made into a narrative
Mythor allegory
Evidenceof historicity
Characterof Mary and Martha matches that in Luke
Locationof Bethany near Jerusalem, other place names
Detailsof narrative, incl reaction of enemies, ref to blind man (37)
Reactionof eyewitnesses
ManyJews who saw event come to believe
Somereport incident to Pharisees
b.OT Background
Nothingnew that was not covered in other resurrection accounts, except explicit connectionof this resurrection with eschaton (23-26)
c.Significance
Immediateeffect
Lazarusraised, family restored
Setsin motion decision of Sanhedrin to kill Jesus
Placein salvation history
Onlyaddition to other res. accounts is statement of Jesus as Resurrection and Life
Symbolicelements
Hereeschatological significance brought out in 23-26
C. Miracles over the Spirit Realm
1. Gadarene Demoniacs (8,5,8,0)
a.Historicity
Occasion
Closelyrelated to miracle of calming storm, which this immediately follows in all 3Synoptics
Stillearly in Galilean ministry
Jesusmet by demoniacs and He & disciples disembark
Liberalexplanations (Plummer's list)
Wholestory myth
Healinghistorical, pigs not
Demoniacsfrightened pigs
Drowningof pigs an accident about same time
Demoniacsmerely insane; Jesus humors them re/ pigs, but story taken as historical
Evidenceof historicity
Detailsof location: other side, tombs, steep slope, variant names (Gedara, Gerasa,Gergesa)
Reactionof people in sending Jesus away
Reactionof eyewitnesses
Pigsstampede into lake
Pigherdersflee, perhaps to get to town w/ their side of story first
Demoniacnow normal
Otherscome to see what has happened
Eyewitnesses(disciples, others?) explain
b.OT Background
Similarmiracles:
Notmuch; more in pagan, rabbinic & intertestament literature; Os Guiness'"campfire" effect?
Controlof animals by God: Laban's sheep,plagues, quail, Balaam's donkey, cows pulling ark, ravens, bears? lions in den
Controlof animals by Satan: snake in Garden, Sabeans, Chaldeans in Job
Demonicinfluence
Saul(1 S 16), false prophets (1 K 22:22)
Littleon Satan in OT: 1 Ch 21:1; Job1-2; Ps 109:6; Zec 3:1-2; poss Gen 6:1-2; closest here is Zec 3, where God deliversJoshua from Satan (but not possession)
c.Significance
Immediateeffect
Twomen freed from Satan's power (main one goes out to proclaim God's work)
Gadarenesout 2,000 pigs! They ask Jesus toleave
Proba deliverance/judgment theme here
Placein salvation history
Appgrowing activity of demonic in IT period as far as Jews concerned, anyway perhapsdue to mixing w/ Gentiles, poss due to approaching conflict w/ coming Christ
Directconfrontation w/ powers of Satan:
Wondecisively by Jesus
DoesJesus use pigs to rid area of demons?
ordo they to rid area of Jesus?
JesusÕpower extends to spiritual realm, not merely nature and disease
Symbolicelements
Foreshadowingdefeat of Satan, coming judgment
Noteremark of demons in Mt 8:29
2. Syrophoenician's Daughter (15,7,0,0)
a.Historicity
Occasion
Duringlatter part of Jesus' ministry, His special time working w/ disciples
Mtand Mk both put this incident in midst of 2 others: Pharisaic opposition todisciples not washing; feeding of 4,000
Jesushas withdrawn to NW, presumably to avoid crowds and enemies (Mk 7:24)
Paganwoman recognizes Him, seeks release of demon-possessed daughter
Liberalexplanations
Psychosomatic
Evidenceof historicity
Consistentlyjoined to other incidents
Refto woman is Canaanite (Mt), Greek, Syro-Phoenician (Mk)
Place:region of Tyre and Sidon
Crypticremarks of Jesus characteristic
b.OT Background
Similarmiracles:
Donefor Gentiles: Naaman, Zarephath widow, also Pharaoh, Nebuchadnezzar
Othermaterials:
Separationbetween Jew and Gentile
Orientalview of dogs (somewhat modified by use of dimunitive, prob to indicate petdogs)
c.Significance
Immediateeffect
Remoteexorcism of demon w/o even a verbal command
Childdelivered
Faithof woman in face of obstacles
Graceto Gentiles
Placein salvation history
Hintof Gospel to Gentiles, but relation to Jews specified
Moststriking recorded exorcism as noted above
Symbolicelements
Woman'sparable re/ dogs
Predictionof Gospel to Gentiles by synecdoche?
3. Possessed Boy (17,9,9,0)
a.Historicity
Occasion
Linkedw/ transfiguration in all 3 Gospels
Disciplesleft behind could not heal boy
Scribesapparently hassling them
Liberalexplanations
Boymerely epileptic
Evidenceof historicity
Threeaccounts, all w/ some different details
Father'sfaith is a striking detail (Mk 9:24)
Reactionof eyewitnesses
OnlyLuke records their astonishment
b.OT Background
Similarmiracles:
Asnoted above, little in OT on demonic possession
Saul'stroubles closest (1 S 16)
Spiritinterference w/ human action also seen in Sp of God stopping Saul (1 S 19)
c.Significance
Immediateeffect
Demongets in last shot (Mk 9:26)
Boyhealed, poss resurrected
Allamazed
Disciplespuzzled about their inability
Placein salvation history
Evendemonic forces subject to Him
Tougherfor disciples?
Faithlessgeneration, prayer, fasting?
Symbolicelements
Aneschatological reference?
D. Their Significance
1.OT Background
2.Jesus' Claims
3.Connection with Creation
4.Connection with Redemption/Eschatology
BIBLIOGRAPHY
Dictionary Articles:
Bernard, J. H. "Miracle," Hastings'Dictionary of the Bible (1911).
Blackburn, B. L. "Miracles andMiracle Stories," Dictionaryof Jesus and the Gospels(1992).
Brown, C. "Miracle," InternationalStandard Bible Encyclopedia (1986).
Brown, C. "Miracle," NewDictionary of Theology(1988).
Canney, M. A. "Wonders," EncyclopaediaBiblica (1903).
Clark, G. H. "Miracles," ZondervanPictorial Encyclopedia of the Bible(1975).
Donlon, S. E. "Miracle, Moral,"New Catholic Encyclopedia(1967).
Flew, A. "Miracles," Encyclopediaof Philosophy (1967).
Licht, J. et al. "Miracle," EncyclopaediaJudaica (1972).
McCasland, S. V. "Miracle," Interpreter'sDictionary of the Bible (1962).
MacCullough, J. A. "Miracles," Encyclopediaof Religion and Ethics(1915).
Pater, T. G."Miracles (of Christ)" and "Miracles (Theology of)," NewCatholic Encyclopedia(1967).
Sant, C. "Miracles (in theBible)," New Catholic Encyclopedia (1967).
Shogren, G. S. "Authority andPower," Dictionary of Jesus and the Gospels (1992).
Wace, H. "Miracle," InternationalStandard Bible Encyclopedia(1939).
Wright, T.H. "Miracles," Hastings'Dictionary of Christ and the Gospels(1908); reprint by Baker (1973).
Books:
Brewer, E. Cobham. A Dictionary of Miracles. Philadelphia: Lippincott, n.d. RC miracles.
Brown, Colin. Miracles and the Critical Mind. Grand Rapids: Eerdmans, 1984.
Bruce, AlexanderBalmain. The Miraculous Elementin the Gospels. London: Hodder and Stoughton, 1886.
Edersheim,Alfred. The Life and Times ofJesus the Messiah. 2vols. Grand Rapids: Eerdmans, 1956 reprint.
Fuller, R. H. Interpreting the Miracles. London: SCM, 1963.
Geisler, NormanL. Miracles and the Modern Mind. Grand Rapids: Baker,1992. Revision of Miracles andModern Thought. Zondervan,1982.
________. Signs and Wonders. Wheaton: Tyndale House, 1988.
Headlam, Arthur C. The Miracles of the New Testament. London: John Murray, 1914.
Hendrickx, Herman. The Miracle Stories. San Francisco: Harper &Row, 1987.
Hennecke,Edgar. New Testament Apocrypha. 2 vols. Edited by WilhelmSchneemelcher. Philadelphia: Westminster, 1963-65.
James, Montague Rhodes. The Apocryphal New Testament. Oxford: Clarendon Press,1924.
Kee, HowardClark. Medicine, Miracle andMagic in New Testament Times. Cambridge: Cambridge UnivPress, 1986.
Laidlaw, John. The Miracles of Our Lord. Grand Rapids: Baker, 1956.
Larmer, RobertA. Water into Wine? An Investigation of the Concept ofMiracle. Kingston: McGill-Queens Univ Press, 1988.
Lewis, Clive Staples. Miracles: A Preliminary Study. London: Geoffrey Bles,1947.
Linnemann, Eta. Historical Criticism of the Bible. Grand Rapids: Baker, 1990.
Lockyer, Herbert. All the Miracles of the Bible. Grand Rapids: Zondervan,1961.
Moule, C. F. D.,ed. Miracles: Cambridge Studies in Their Philosophyand History. London: Mowbray, 1965.
Redding, David A. The Miracles of Christ. Westwood, NJ: Revell, 1964.
Richardson, Alan. Miracle Stories of the Gospels. 2nd ed. London: SCM, 1942.
Schaaffs, Werner. Theology, Physics and Miracles. Washington, DC: Canon,1974.
Taylor, William M. The Miracles of Our Savior. New York: Armstrong, 1891.
Thiessen,Gerd. The Miracle Stories ofthe Early Christian Tradition. Philadelphia: Fortress, 1983.
Trench, Richard C. Notes on the Miracles of Our Lord. New York: Appleton, 1864.
Wallace, Ronald S. The Gospel Miracles. Grand Rapids: Eerdmans,1960.
Warfield, BenjaminB. Miracles: Yesterday and Today, True and False. Grand Rapids: Eerdmans,1965 reprint.
Westcott, Brooke Foss. Characteristics of the GospelMiracles. London: Macmillan, 1859.