Have Miracles Ceased?
From Notes on Thessalonians by Hogg and Vine,
There are three major time periods seen in the Bible.
Patriarchy was a period in which God dealt with man through the patriarch or
father of the family. This age was inaugurated by miraculous manifestation that
we know as miracles. In fact, man himself was miraculously begun (Gen. 1, 2).
After a similar fashion, the Mosaic Age was introduced. The ten plagues,
miracles in the wilderness, and the miracles of dividing and crossing the Red
Sea were all phenomena that irresistibly attested to the divine involvement.
Christianity also had its beginning in the climate of divine manifestation. The
gospel, the church, and forgiveness of sin through Jesus' blood all began in
the presence of miracles (Acts 2). The New Testament is replete with the
presence of the phenomena we call miracles (Acts 2: 43, 4 16).
The
miracles of the New Testament are unmistakable and undeniable. The case of the
restoration of the known lame man who had been cripple from birth is a good
case study (Acts 3: 1-11). The man was well established as a serious cripple
(Acts 3: 2, 10). "Immediately his feet and ankle bones receive strength," we
are told (vs. 7). The healed man then leaped up, stood, and walked (vs. 8). He
continued walking and led a normal life (vs. 8, 4: 14). The Sanhedrin that was
determined to crush Christianity could not deny this miracle. "And beholding
the man which was healed standing with them (apostles, dm), they could say
nothing against it" (Acts 4: 14). The historian records the difficulty in which
the Sanhedrin found itself: "Saying, what shall we do to these men? For that
indeed a notable miracle hath been done by them is manifest to all them that
dwell in Jerusalem; and we cannot deny it" (Acts 4: 16). Beloved, genuine
miracles were so evident (no other explanation) that even the rank enemies of
Christianity had to admit they were true miracles! However, were these miracles
meant to continue indefinitely or did they have an intended end?
The purpose of miracles.
Biblical
miracles had an evident role and purpose. First of all, New Testament miracles
confirmed the spoken word (Mk. 16: 20). The apostles did not have the New
Testament as we have to prove what they taught was correct. Hence, they needed
some means of validation. Therefore, we read: "God also bearing them witness,
both with signs and wonders, and with divers miracles and gifts of the Holy
Spirit..." (Heb. 2: 4). Not only did these signs and wonders confirm the spoken
word, but also they produced faith. When Jesus raised the dead, the people
believed (Jn. 11: 45). As a result, when Sergius Paulus beheld the miracle
performed by Saul, he "
believed, being astonished at the doctrine of the
Lord" (Acts 13: 12, 6-12).
The duration of
biblical miracles.
Beloved, I want to call your attention to
three descriptive words that are crucial in our study of the duration of
miracles: "fail" (katargeo), "cease" (pauo), and "vanish away" (argethesetai).
These words are used to describe the length of time of prophecies, tongues, and
knowledge (miraculous knowledge), respectively. Hear Paul, "Charity never
faileth: but whether there be prophecies, they shall fail; whether there be
tongues, they shall cease; whether there be knowledge, it shall vanish away" (I
Cor. 13: 8-10). When would the miraculous end?
The inspired apostle
Paul supplies the answer: "For we know in part, and we prophesy in part. But
when that which is perfect is come, then that which is in part shall be done
away" (I Cor. 13: 9, 10). Concerned reader, the "in part" (meros) was
fragmentary and incomplete. The "in part" state corresponds to the state of
miraculous gifts mentioned in Ephesians 4: 8-12. In writing to the Ephesians,
Paul mentions five offices or functions that were miraculously assisted (vs.
11, cp. vs. 8). This temporary system involving the miraculous was for the
edification and stability of the early church (Eph. 4: 12, cp. I Cor. 14: 1, 5,
12, 17, 26). The corresponding text in Ephesians also stipulates a time period,
"Till we all come in the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man
"(Eph. 4: 13).
What do "that which is
perfect" and "the unity of the faith" mean? There are essentially two
explanations and answers offered. The first is that the time expressions refer
to Jesus, his Second Coming and the second view states the completion of
revelation is meant.
The Second Coming of
Christ.
If the return of Christ is meant, why did not Paul
write, "but when the Christ is come (oh Christos)?" Instead, Paul used the
neuter gender, referring to a thing, not a person. Moreover, if the Second
Coming of Jesus is meant, then we are in the "in part" state. This presents a
serious problem in view of all the scriptures that emphasize the completeness
of revelation and of our present system being complete (2 Tim. 3: 16, 17, 2
Pet. 1: 3). Paul wrote, "And ye are complete in him
" (Col. 2: 10, the
illustration of I Corinthians 13: 11-13 can also be understood of the word, see
James 1: 23-25). Also, the stated purpose of Jesus' miracles is that of
producing faith (Jn. 20: 30, 31). Why the need of ongoing miracles? In
addition, we have the written word and the written word confirms itself; hence,
no need of miracles. We test teachers by their teaching, because we have the
complete revealed revelation (2 Jn. 9-11, compare I Jn. 4: 1, 2: 18-20).
The second view, the completion of revelation. The word "perfect"
(telios) means full, complete, or mature (telios is translated "of full age" in
Hebrews 5: 14). James wrote, "But whoso looketh into the perfect law of
liberty
" (Jas. 1: 25, same word as I Cor. 13: 10, see also Rom. 12: 2).
The idea of complete revelation is set forth in Ephesians 4: 13, "Till we all
come in the unity of the faith
" (telios is also used in the expression
"unto a perfect man," ibid.). During the "in part" time period, a prophet would
prophesy a truth. However, such was in part and depended on a vulnerable
process (I Cor. 14). However, with complete revelation (New Testament), we have
the total revealed truth as a unit ("unity of the faith," Jn. 14: 26, 16: 13).
This, then, explains why the "perfect thing" is used by Paul as opposed to the
"Perfect One" .
Beloved, there are many today that claim to have seen
a miracle performed or maintain that they themselves can perform miracles. In
all seriousness, are these so called miracles of the type found in the New
Testament? Remember, even the enemies of Christianity could not deny the fact
of the wondrous miracle in Acts 3 (4: 14, 16). New Testament miracles were
open, tangible, and no other explanation could be offered other than they were
miracles.
Alleged miracles today are often deflective, they take the
authority and the validation from the scriptures and place it on the often
subjective, sensational, and manipulative (2 Jn. 9-11). Also, we must remember
there are "lying wonders" and false religion used "miracles" to promote itself
(2 Thes. 2: 3-12).
As we have seen, God introduced different time
periods with miracles. In the case of Patriarchy, after God miraculously
created man He allowed his natural laws of reproduction, etc., to take over.
Intelligent reader, I submit it is the same with Christianity. God introduced
Christianity with miracles, but God's "natural" laws govern and procreate today
(his word, I Pet. 1: 23). The severed body members, turning water into wine,
and the dead being raised are not being done today because miracles have served
their purpose and have "failed,""ceased," and "vanished away" (Lk. 22: 50, 51;
Jn. 2: 1-11; Jn. 11: 43-46; I Cor. 13: 8-10). Our attention should be focused
on the word and "proving all things and holding fast that which is good" (I
Thes. 5: 21). Instead of wanting to return to the incomplete (in our case,
pseudo miracles), we should take advantage of the complete, the "perfect law of
liberty" (Jas. 1: 25).
Addendum 1: In all fairness, the neuter gender
is used in I John 1: 1-3. It is contended by the proponents of "miracles" today
that certainly John is referring to Christ in this passage. Their conclusion is
I John 1: 1-3 proves "that which is perfect" in I Corinthians 13: 10 is
referring to Christ. If such were the case, we are now in the "in part" state.
Allow me to offer another explanation: John is not simply referring to Christ,
but to Christ and to all that appertained to Christ (the gospel system, etc.).
Such constitutes the grounds of fellowship (I Jn. 1: 3). You see, just the
person of Christ alone is not sufficient grounds for fellowship, Jesus'
teaching must also be accepted (2 Jn. 9-11, 2 Jn. 6). Hence, "that which" is
comprehensive and is grammatically correct.
Addendum 2: "With the
completion of the canon of Scripture prophecy apparently passed away, 1 Cor.
13:8,9. In his measure the teacher has taken the place of the prophet, cp. the
significant change in 2 Pet. 2:1. The difference is that, whereas the message
of the prophet was a direct revelation of the mind of God for the occasion, the
message of the teacher is gathered from the completed revelation contained in
the Scriptures."