MIRACLE

Three Greek terms in the N.T. reflect the idea of a "miracle," and there are three contexts in which all three terms are found together (Acts 2:22; 2 Thes. 2:9; Heb. 2:4). The Greek terms are as follows. (a) Dunamis is "power, a mighty work." This word stresses the divine power involved in the miraculous event. (b) Teras is "a wonder." It describes the effect produced in those who observe, i.e., amazement is generated in their minds. (c) Semeion is a "sign." It indicates that the supernatural event is not an end within itself; rather it points to something else. In the case of the miracles performed by Christ and his apostles, the "signs" pointed to the fact that their messages were from God (cf. Jn. 3:2). A miracle is the exercise of the power of God whereby a natural law is temporarily suspended at a particular place for the purpose of establishing divine authority. Miracles were self-authenticating phenomena that could not be denied reasonably (Jn. 11:47; Acts 4:14, 16); they were rationalized superficially by the enemies of truth (Mt. 12:24). A careful study of the nature of the miracles recorded in the N.T. reveals they cannot be explained in any naturalistic way; they were subject to sense perception and were independent of secondary causes. Miracles were immediate and complete (Mk. 10:52; Acts 3:7). They were publicly performed, and no base motives were detected in connection with them ( Jn. 6:10; Acts 3:6). Miracles were temporary demonstrations of divine power while the revelatory process was in progress (Mk. 16:20; Heb, 2:3-4). When the N.T. documents were completed, miracles ceased (1 Cor. 13:8ff). See PROVIDENCE.