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Essay on The Miracles of Jesus
If we were writing a philosophical treatise on miracles, we might begin with a bold definition: 'I use the word miracle to mean an interference with Nature by supernatural power,' and prepare to meet the objectors. Our purpose is more modest; and it will suffice to say, at the outset, that in the New Testament miracles are regarded not as 'interferences' but as tokens of a new order of life inaugurated by the coming of Christ. In this way, we shall get the Gospel miracles in their proper perspective.
The Gospels assert that Jesus wrought many wonderful cures on men's bodies and souls, and exercised on occasion an extraordinary control over what we call 'inanimate nature.' These exhibitions of extraordinary power are called in the Synoptic Gospels 'mighty works' (δυνǷ1μεις) and in the Fourth Gospel 'signs' (σημεĩα), the last word underlining the spiritual significance of the 'mighty work.'
Miracles bulk large in the Gospels. Moreover, we find the miraculous element in the Gospel tradition as far back as we can go. In Mark, the earliest Gospel, 209 verses out of a total of 661 deal, directly or indirectly, with miracle, i.e. over 31 per cent. If it be objected that our other primary source, Q, contains only one or two miracles, the explanation is that Q was not a Gospel but a collection of Jesus' sayings. Furthermore, the teaching of Jesus in Q implies miracle. We need look no further than Jesus' reply to the Baptist's question: 'Go your way and tell John what things ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have good tidings preached to them'. In short, the story of Jesus was told from the very beginning as the story of One who wrought miracles......
