The Miracles of God
The miracles that are recorded in the Bible are probably the most contested points of the Christian faith. The fact that the Bible contains records of men overcoming the powers of nature seems to be sufficient grounds to reject the message of the Bible as a whole. Such events are considered to fantastic for the modern man. The unbeliever claims that such miraculous events are the stuff of legend, have no empirical grounds, and belong to an age and people of ignorance. An objector to miracles, David Hume, wrote, “They are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions.”1 Therefore, only the unlearned and crude would believe in miraculous as a possibly true event.
However, Scripture contains numerous accounts of miracles. Miracles even take a prominent place throughout Scripture. Therefore, as believers of such miraculous events, we need to make a careful presentation of miracles as possible credible events. This lesson will only provide a brief presentation through a theological and metaphysical explanation. It will by no means provide a thorough defense against opponents of miracles. Such a presentation would also require an explanation of the consistency of eye-witness testimony of the resurrection of Jesus Christ, even extra-biblical testimony and allusions by unbelievers.2
A. Definitions of a Miracle
The debate on miracles occurring the past couple of centuries has caused Christians to re-examine their definition of miracles a couple of times. Therefore it is important that we take our time to understand the correct definition of a miracle and that it be state carefully. An incorrect definition will lead to multiple objections on this topic.
1. A Correct Definition
It seems almost necessary that a person would have taken a study of the providence of God before coming to studying the miraculous works of God. As you will recall, Christ is “upholding all things by the word of his power” (Heb. 1:3). Therefore, before we define a miracle, we must admit that the “Laws of Nature” are only operations of God’s providence. The regular occurrences in nature take place because God is preserving their inherent characteristics. Millard Erickson makes a great illustration of this.
God’s work of preservation also means that we can have confidence in the regularity of the created world, and can plan an carry out or lives accordingly. We take this fact for granted, yet it is essential to any sort of rational functioning in the world. We are ale to sit down in a chair because we known it will not vaporize or disappear. Barring a practical joke by someone while our back is turned it will be there. Yet form a purely empirical standpoint, there is no real basis for such an expectation. In the past, we have found that our expectations of the future proved true when the future became present. Thus, we assume that our present past futures, will be fulfilled. But this argument assumes the very thing that it purports to establish, namely, that future futures will resemble past futures. There really is no empirical basis for knowing the future until we have had a chance actually to experience that the future. While there may be a psychological tendency to expect a certain thing to occur, there are no logical grounds for it, apart from a belief that reality is of such a nature that he will persist in existence. The assumption that matter persists, or that the laws of nature for continue to function, brings us into the realm of metaphysics. The Christian's belief at this point is not in a material or impersonal ground of reality, in an intelligent, good, and purposeful being who continues to will the existence of his creation, so that ordinarily no unexpected events occur.3
This understanding of God’s providence must be put into consideration when defining a miracle. Erickson continues with this idea later on in his discussion of miracles.
Late twentieth and early twenty-first-century science is more likely than was that of the nineteenth-century to recognize natural laws as merely statistical reports of what has happened. From a purely empirical standpoint, one has no logical grounds, but only a psychological inclination, to predict the future on the basis of the past. What is the course of nature is fixed and inviolable, or whether it can be successfully opposed, is a question bringing us into the realm of metaphysics. If we are open to the possibility that there are reality in force outside the system of nature, and miracles are a possibility. It then becomes a question of examining the historical evidence to determine whether they have occurred.4
Therefore, from this understanding that is heavily influenced by our understanding of God’s providence we can finally correctly define a miracle. A miracle is a singular action of God’s providential work done in a manner that is unusual according to what is regularly observed in nature for the purpose of demonstrating God’s glory and power. Many theologians will even call miracles providentia extraordinaria because they are simple an extension of God’s ordinary providential work.
Such extraordinary acts of God can be broken down into two groups of miracles; both still fulfill the purpose of demonstrating God’s glory and power. One category includes miracles that are done with natural explanation given in the account. They are still deemed miracles because they are usually told about beforehand and still point to God’s power. A good example is when Israel received the quails for meat (Num. 11:18–20, 31–33). God told Moses that it would come to pass. Yet the account also explains that “there went forth a wind from the LORD, and brought quails from the sea.” However the event is still meant to point to the power of God. Another example is when Peter finds a coin in the mouth of a fish in order to pay the temple tax (Matt. 17:24–27). While finding a coin in the mouth of a fish can easily be explained by admitting that a fish could have tried to swallow the coin earlier, one cannot explain the statistical probability of having that same fish be the first one that Peter draws up. How could have Christ known of the possibility that there was a fish in the sea that had a coin in its mouth?The majority of miracles fall into the other category—they are not able to be explained by ordinary means. Examples of such miracles are obvious, and they are meant to be obvious. They can be anything from an axehead floating (2 Kings 6:5–7), to the sun staying up extra hours (Josh. 10:12–14) to the resurrection of Jesus Christ.
2. Incorrect Definitions
Incorrect definitions come about when one does not properly consider God’s upholding the universe by the word of His power. The reason this stated is because the argument over miracles has largely been concerning the relation between the “laws” of nature and the will/nature of God. Many, like David Hume, have defined a miracle as, “a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent.”5 Many will use this definition to object to the idea of miracles by showing that it is consistent with a perfect Deity. The argument is that the laws of nature were established by a perfect and immutable God and are therefore perfect and immutable laws. Nothing can break the laws of nature. And since a miracle breaks the laws of nature, God would never allow a miracle to happen nor would He ever perform a miracle. If God performed a miracle, it would be against His own established will in the created order in creation. The only answer that is given to this objection of miracles is that the miracles were always in the will of God, it was a part of His eternal decree.
Another poor definition is that miracles are only manifestations of little known or known laws of nature. Augustine had the same understanding of miracles, “For how is that contrary to nature which happens by the will of God, since the will of so mighty a Creator is certainly the nature of each created thing? A portent, therefore, happens not contrary to nature, but contrary to what we know as nature.”6 However, “the Scriptures not only are silent about any higher law as the cause of miraculous events, but they always refer them to the immediate power of God.”7 God is always meant to be seen as the agency of cause for the miraculous event, especially in the resurrection.
A similar explanation for miracles is that a miracle is when a supernatural power interferes with nature.8 Such an explanation is that a miracle does not break the laws of nature but just simply, the supernatural, God, was not taken into account. “In this view, the laws of nature are not suspended. They continue to operate, but supernatural force is introduced, negating the effect of the natural law.”9 The problem with this definition of a miracles is that it states that God only interacts with nature when He wants. Scripture teaches that He is upholding all things at all times, and not only at the times when He wants to perform a miracle. All of nature is dependent upon God for its existence and movements at all times.
B. Purpose of Miracles
God does not perform miracles merely to excite or awe people. Miracles are performed to reveal the character of God, primarily His sovereignty and power as God. They show that He is able to perform acts no other person could perform and therefore there is no one like Him (Isa. 45:5–7). This was clearly seen during the ten plagues, and the exodus (Exod. 8:10; 9:14–16; 14:17–18, 31). The same power was demonstrated on mount Carmel by the hand of Elijah (1 Kings 18:37–39). Jesus even demonstrates His absolute sovereignty over nature (Mark 4:39–41) and the demonic spirits (Luke 4:36). They are meant to glorify God (John 9:3–4).
Perhaps of greater importance is that miracles are meant to testify to the authority of the spoken prophetic word. They were meant to verify that a prophet’s message was truly from God. This was the case with Moses and the people of Israel (Exod 4:1–9, 30–31). Christ appealed to the miracles He performed as testimony (Matt. 11:2–5; John 5:36; 10:38; 14:11; Acts 2:22). The same was also true of the apostles (2 Cor. 12:12; Heb. 2:3–4). There even instructions that if a man’s prophecy fails, he should be considered a false prophet (Deut. 18:22). A man is not able to perform miracles unless God is with him and his doctrine is true (John 3:2).
An interesting observation and subordinate reason for miracles is that they always meet the needs of people. Elisha multiplied oil for a widow so she could pay her debt (2 Kings 4:1–7). The LORD gave water to Israel so they could be refreshed in the wilderness (Exod. 17:6). And of course, Jesus fed the five thousand when they had no food (Matt. 14:15–21). We could even say that miracles are a restoration of God’s creative work.10 Mankind was not blind, mute, or crippled at creation. And we see Jesus overcoming these effects of sin (Isa. 35:5–6; Matt. 11:4–6) and death (John 11:25, 42–44). Ultimately, Jesus will restore the heavens and the earth so that none of the effects of sin will be present (Rev. 21:4).
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1. David Hume, An Enquiry Concerning Human Understanding, 94.
2. Such allusions by unbelievers include: Tacitus, Annals, 15.44; Josephus, Antiquities, 18.63–64. A good book for more information: William Paley, Evidences of Christianity (London: W. Clowes and Sons, 1851).
3. Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 364–5.
4. Ibid, 381–2.
5. Hume, 90n22. Of course Hume uses a definition that is easy for him to defeat in argument but there were many theologians of antiquity that followed this thinking.
6. Augustine, City of God, 21.8.2 (NPNF1 2:459).
7. Charles Hodge, Systematic Theology, (Oak Harbor, WA: Logos Research Systems, 1997), 1:625.
8. C.S. Lewis, Miracles: A Preliminary Study (New York: MacMillan, 1947), 10; cf. 10n.
9. Erickson, Christian Theology, 381; cf. Lewis, Miracles, 59–61.
10. Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1938), 177.
The Providence of God
The previous lessons have done much work in order to get us prepared for this lesson and the one to follow on miracles. After discussing our knowledge and ability to describe God, we started our study in theology proper with the characteristics of God, starting His primary characteristic—aseity. From there we learned of God’s power, presence and knowledge. Then we learned of His moral attributes—holiness, love, and truth. We also learned of the Triunity, three Persons consisting in singular unity. After we learned of who God is, we learned of His plan, that is, His eternal decree for all things that works for His glory. After learning about God’s plan, we start to see how God to enact His plan, with the creation of the heavens, the earth, and all that is in them. So, I would hope that it make logical sense that the next discussion is on how God relates to His creation. This brings us to the topic called providence.
It would make sense to think that after God had created the world that He would still relate to it in some way or fashion. The amount of relation God has with creation could be represented on a scale with one end being “none at all” and “nature is God” at the other. Either end of the spectrum is incorrect. Deism teaches the idea that God has only created nature and then left it to run its program according to the laws that He has written for how nature should act. Pantheism teaches that nature is not separate from god but nature is simply an emanation, or a level of power from a god. Instead we find that nature is not a part of God because He has created the universe and that God has not left nature alone to follow written laws. The Bible makes it clear that God is separate from nature and He is continually upholding, operating, and ruling in all of creation at all times. The best definition found for providence is as stated:
God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.Under the general category of providence we have three subtopics, according to the three elements in the definition above: (1) Preservation, (2) Concurrence, and (3) Government.1
Berkhof defines providence in a similar fashion,
Providence may be defined as that continued exercise of the divine energy whereby the Creator preserves all His creatures, is operative in all that comes to pass in the world, and directs all things to their appointed end. This definition indicates that there are three elements in providence, namely, preservation (conservatio, sustentatio), concurrence or cooperation (concursus, co-operatio), and government (gubernatio). 2
In simplest terms, the doctrine of providence is the study of God working in and through His creation in ordinary means to bring about His decree according to His good pleasure.
The topic of miracles will be dealt with in the following lesson. However, it should be noted that the only difference between providence and miracles is that, in miracles, God is working in and through His creation in extraordinary means in order to display His character and bring about His decree that is according to His good pleasure.
As stated earlier, God’s providence is exercised over all of creation. To help illustrate this point, the following examples from Scripture are given.
The Bible clearly teaches God’s providential control (1) over the universe at large, Ps. 103:19; Dan. 4:25; Eph. 1:11; (2) over the physical world, Job 37:5, 10; Ps. 104:14; 135:6; Matt. 5:45; (3) over the brute creation, Ps. 104:21, 28; Matt. 6:26; 10:29; (4) over the affairs of nations, Job 12:23; Ps. 22:28; 66:7; Acts 17:26; (5) over man’s birth and lot in life, 1 Sam. 16:1; Ps. 139:16; Isa. 45:5; Gal. 1:15, 16; (6) over the outward successes and failures of men’s lives, Ps. 75:6, 7; Luke 1:52; (7) over things seemingly accidental or insignificant, Prov. 16:33; Matt. 10:30; (8) in the protection of the righteous, Ps. 4:8; 5:12; 63:8; 121:3; Rom. 8:28; (9) in supplying the wants of God’s people, Gen. 22:8, 14; Deut. 8:3; Phil. 4:19; (10) in giving answers to prayer, 1 Sam. 1:19; Isa. 20:5, 6; 2 Chron. 33:13; Ps. 65:2; Matt. 7:7; Luke 18:7, 8; and (11) in the exposure and punishment of the wicked, Ps. 7:12, 13; 11:6. 3
Of course, many more example could be given but the above is sufficient to illustrate that God’s providential work is over all things, from the insignificant to the highest ruling power on earth.
The remainder of the lesson will focus on three different ways in which God’s providential rule is described, that is, preservation, concurrence, and government. Remember, these are not different ways in which God works in His creation. These words are only different ways of describing God’s singular work of providence.
A. Preservation
“Preservation may be defined as that continuous work of God by which He maintains the things which He created, together with the properties and powers with which He endowed them.”4 One could say that it explains the consistent properties of matter that are observed on a regular basis. For example, water is wet and will continue to behave with the properties of water that were previously observed. Water will freeze when the temperature goes below 32ºF. Water will boil when the temperature reaches 212ºF. Water has these behaviors, not because these properties are inherent in themselves, but because preserves such behaviors on a continual basis. Furthermore,
The doctrine of preservation proceeds on the assumption that all created substances, whether they be spiritual or material, possess real and permanent existence, distinct from the existence of God, and have only such active and passive properties as they have derived from God; and that their active powers have a real, and not merely an apparent, efficiency as second causes, so that they are able to produce the effects proper to them. 5
Thus we can say that a rock exists in reality and it’s hardness is not a product of our perceptions. God made the rock and continues to preserve the rock with all of its intended properties. It is through this doctrine of preservation that we able to perform observational science. If God were not continually and consistently preserving His universe, we would never be able to understand creation and use it for our advantage. If water did not always come to a boil at 212ºF, we would have never been able to create a steam engine. If rocks were not always hard (at normal temperatures), then we would not be able to use them for a building material.
The idea of preservation is most clearly seen in Hebrews 1:3. The author of Hebrews demonstrates the supremacy of Christ by explaining that Christ is even “upholding all things by the word of his power.” The present tense for “upholding” indicates that this is a continual work. Jesus is continually upholding the universe by the power of His word. This would even indicate that the universe exists because Christ is making it exist. If Christ so desired, He could have all of creation vanish into nothing. The same idea is repeated in Colossians 1:17, “He is before all things, and in Him all things hold together” (NASB).
We must also realize that God is preserving our very being. Self-subsistence is an attribute that only God can possess. All life on earth is not able to sustain itself and must depend upon God for its preservation. Paul spoke of this in his sermon to the Athenians, “For in him we live, and move, and have our being” (Acts 17:28). Ezra even praised God for preserving all of creation (Neh. 9:6). God is so active in our sustaining of life that He gives every breath that we breathe (Job 34:14–15; Ps. 104:29).
B. Concurrence
Concurrence may be defined as, “God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do.”6 The primary importance in understanding the doctrine of concurrence is that God is the primary, simultaneous, and immediate Causer for all motion and action in the world rather than the world acting independently. This is not to meant to diminish secondary causes as not real. We should simply understand the secondary causes that are regularly observed as cooperating with the First Cause done by God’s omnipotent hand. For example, we may ask why is it that the planets maintain orbit around the sun? Observational science can explain that inertia and gravity keep a planet within its orbit around in such a manner that its movement can be explained mathematically (Kepler’s planetary laws of motion). Yet Scripture teaches that God is causing the planetary motions in a manner that is consistent with what is observed (Matt. 5:45). Photosynthesis is a real process which causes grass to grow, but it is only a secondary cause (Ps. 104:15).
1. Scriptural Examples
The truth that God works in the world in a primary, simultaneous, and immediate way is seen in many places in Scripture. Joseph claimed that God sent him to Egypt when his brothers sold him into slavery (Gen. 45:5). God promises that He will deliver the enemy into the hand of Joshua (Josh. 11:6). God turns the heart of the king in whichever direction He pleases (Prov. 21:1; Ezra 6:22). God gave Israel the power to gain wealth (Deut. 8:18). God even works indirectly in evil actions. David states that Shimei was bidden by God to curse David (2 Sam. 16:11). God directed the Assyrians to destroy Israel (Isa. 10:5).
2. Characteristics of Concurrence
I have stated that God’s work of concurrence is primary in order to communicate that it is not subservient to another’s will. God does not begin His work only after a man has decided to take action. If this were the case, man would frustrate the plan of God; something contrary to Scripture (cf. Job. 23:13; Isa. 14:24, 27). Therefore it is God who works and energizes a person to work according to His will (Eph 1:11; Phil. 2:13).
As explained earlier, “For in him we live, and move, and have our being” (Acts 17:28). Therefore we must also say that concurrence is a work that is simultaneous. “After the activity of the creature is begun, the efficacious will of God must accompany it at every moment, if it is to continue. There is not a single moment that the creature works independently of the will and the power of God.”7 This is not to say that a man is not responsible for his actions but a man will not be able to do anything apart from God.
Thirdly, it must be stated that God’s work of concurrence is immediate. When God effectually causes something to come to pass, the effect is immediate. God does not simply set up a situation and then allow the object to take care of the rest. Nor is God only starting a singular cause to run in a long chain of cause so that His purpose will be accomplished. God works and the effect is immediately seen.
3. Objections to Concurrence
Many will object to this doctrine that God works concurrent manner in all things to bring about His will. The objection is that God does not work to bring about sin or evil acts. However, we must be clear on this objection.
Scripture never teaches that God is a direct doer of sin but that He acts concurrently. The greatest example is in the narrative of Joseph. Joseph’s brothers sold him into slavery (Gen. 37:28). Yet Joseph understood the evil intentions of his brothers to be a providential work of God (Gen. 45:5; 50:20; Ps. 105:17). God also hardened Pharaoh’s heart to sin and not let Israel leave. God even told Moses this would happen (Exod. 4:21; 7:3, 13; 9:12). Later it is explained that God hardened Pharaoh’s heart so that God could demonstrate His power in the earth (Exod. 9:16). Paul even cites this example and then rebukes objectors with the rhetorical question, “For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?” (Rom. 9:19–20).
Scripture teaches that man is responsible for his sinful actions. There even occasions when it was stated that it a part of God’s plan for evil action to come to pass, and God worked in a manner to make it come to pass, but the consequences of the evil actions still fall on man, not God (Luke 22:22; Acts 2:23; 4:27–28). Furthermore, Scripture is clear that God is never responsible for the evil actions of men (1 Cor. 10:13; James 1:13–14).
God also uses evil in order to bring about His will (Rom. 8:28; Eph. 1:11). While this is difficult to understand, it must be held in faith. If we say that there is evil on the earth that is outside of God’s control or was never intended, then we would be saying that those evil actions are beyond God’s control or outside of His will and He is no longer omniscient or sovereign.
Some may even object that concurrence robs man of his free will. However, we discussed this issue in the lesson on God’s eternal decree. Man is only free to do what he desires most. For a man without Christ, he will choose to sin because that is only what his heart desires (Jer. 17:9; Mark 7:20–23). As believers, our wills matches His will (Rom. 8:29; Eph. 4:24; Phil. 2:13).
C. Government
“The divine government may be defined as that continued activity of God whereby He rules all things teleologically so as to secure the accomplishment of the divine purpose.”8 Simply stated, God is working all things in order to accomplish a specific end goal. This is seen especially in the passage of scripture that demonstrate His sovereignty over all things9 and this His work is done according to only His own will (Ps. 103:19; Dan. 4:35; Rom. 8:28; 11:36; 1 Cor. 15:27; Eph. 1:11; Phil. 2:10–11).
D. Application
Though the lessons on the Decree of God and the Providence of God, we can come to an important practical application. Many ask what is the will of God for my life? Many ask this question because they are worried about a specific decision that should be made and they thinking in particular about the “hidden will” of God. In other words, “What is it that God wants me to do in this particular case?” However, God has not shown us everything that will come to pass to tell us every decision that should be made. These are matters that are under God’s control. As a Christian, we should concern ourselves with the “revealed will” of God when it comes time to make a decision. Every time Scripture speaks on the will of God for our personal lives it only states that our sanctification is of the highest priority (1 Thess. 4:3; cf. Rom. 12:2). Therefore, if we make loving God and keeping His commandments to be the greatest concern in our decisions, then we will fulfill the will of God for our personal lives (Ps. 40:8; 37:4). Thus, Augustine of Hippo said, “Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good.” 10
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1. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 315.
2. Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans publishing, 1938), 166.
3. Ibid, 168.
4. Ibid, 170.
5. Ibid.
6. Grudem, Systematic Theology, 317.
7. Berkhof, Systematic Theology, 173.
8. Ibid, 175.
9. See the first citation from Berkhof for a demonstration on “all things.”
10. Augustine of Hippo, “Ten Homilies on the First Epistle of John,” 7.8 (NPNF1 7:504).
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