Prove All Things: The Age of Miracles has Ceased (Part 1) (March 20, 2011) The 4th in a Series of Biblical Proofs In today’s society, the term “miracle” has become an overused word of which few people really know the meaning. When someone is rescued from death or recovers from a near fatal accident, sometimes people call the occurrence a “miracle.” Many speak of the “miracle” of birth, but miracles, by definition, are supernatural occurrences while birth is one of most natural occurrences in life (much like death is a natural occurrence--Heb. 9:27). When one wishes to understand miracles, the only place to go to is the Bible since God is the one responsible for their occurrences. Furthermore, the Bible makes it clear that miracles are not presently occurring. This article and the one to follow will take a look at the reasons why miracles have ceased. Miracles have ceased because their purposes have ceased. Since there is so much confusion over the topic of miracles, it would be best to first define the term. The word that is normally used for “miracle” in the New Testament is the Greek word semeion, and Thayer defines the term as, “sign, mark, token . . . an unusual occurrence, transcending the common course of nature” (qtd. in Esword). In John 9, when Jesus heals a man born blind by giving him sight, it causes great controversy. The Bible says at one point, “Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them” (John 9:16). The action that Jesus performed was not a common occurrence. In fact, in arguing with the Pharisees, the man who received his sight told them, “Since the world began was it not heard that any man opened the eyes of one that was born blind” (John 9:32). By contrast, no one ever says, “Since the world began was it not heard that a man escaped a fatal accident,” or “Since the world began was it not heard that a baby was born.” These are common occurrences. However, a blind man having his sight given to him by someone making a paste out of clay and saliva and then telling him to go wash in a pool is not a common occurrence (John 9:6-7). The Bible plainly states that the purposes of miracles were to reveal the word of God and to confirm it. Jesus indicated one of the purposes of miracles when he addressed the apostles shortly before his death. He stated, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). In John 16:13, Jesus said, “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” To be able to recall all things that a person has ever been taught would most certainly fall under the category of a miracle since that is not a natural occurrence. Furthermore, to be directly led by God in the revealing of his complete will is also obviously a supernatural occurrence. The apostles were guided into “all truth” and that truth is the Word of God (John 17:17). The second purpose of miracles is found in Mark 16:20 and Hebrews 2:3-4 where the purpose is to confirm the word. In Mark 16:20, the Bible says of the apostles, “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.” The apostles were sent out to preach the gospel, but in order for those who heard them to know the message came from God, the miracles accompanied the preaching to indicate the origin of the message. Again, in Hebrews 2:3-4, the Bible says, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” It is noted once again that the word was confirmed by miracles. The word of God has been completely revealed, confirmed, and written down for all generations. There is no need for miracles today because there is no longer a need for further revelation or confirming the word. The word of God is all-sufficient because it is able to completely furnish man for every good work (2 Tim. 3:16-17). Therefore, since the purposes of miracles have ceased it follows that the miracles themselves have ceased. Miracles have ceased because the Old Testament predicted they would cease. It has been estimated that the Old Testament contains over three hundred prophecies about the Christ. One of those prophecies occurs in Zechariah 13. The text says, “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land” (Zech. 13:1-2). “In that day” refers to the period of time when the Christ would accomplish his redeeming work. The prophet made mention of the age when the son would be pierced (Zech. 12:10) and a fountain would be opened “for sin and uncleanness” (13:1). Therefore, Zechariah, who wrote around 520 B.C., indicated that miracles would begin to cease in connection with the death of Christ. Notice what would begin to happen shortly after the death of Christ, “I will cause the prophets and the unclean spirit to pass out of the land.” “Prophets” were those who had been given a message from God by direct revelation. Often, those messages contained information concerning future events that the individual could not know unless it came directly from God. “Unclean spirits” refers to demon possession. There have been times when people have been possessed by “unclean spirits” both in the Old and New Testaments (cf. 1 Sam.16:14, 15, 23; 18:10; 1 Kings 19:20-23; Mark 5:1-20). However, demon possession does not occur today nor has anyone been given a miraculous revelation from God today. The prediction of the Old Testament came to pass when the last prophets and apostles of the first century died. Any who claimed to be a prophet after that time was worthy of death since they were lying and tempting the Holy Spirit (Zech. 13:3; cf. Acts 5:1-11). Where does that leave so-called “prophets” like Mohammed (the founder of Islam) and Joseph Smith (the founder of the Mormons)? Next time, attention will be given to what the New Testament says concerning the end of the miraculous age. Spencer Strickland Work Cited E-Sword. Vers. 7.7.7. Oct. 2005 . Prove All Things: The Age of Miracles has Ceased (Part 2)(March 27, 2011) The 5th in a series of Biblical Proofs In the last article, the cessation of miracles was discussed from the standpoint of the purpose of miracles and the fact that the Old Testament predicted the beginning of the end of miracles in connection with the death of Christ. In this article, attention will be given to the New Testament’s prediction of the cessation of miracles in order to “prove all things.” Miracles have ceased because the New Testament predicted they would cease. Two passages that attest to the ceasing of miracles in the New Testament are 1 Corinthians 13:8-10 and Ephesians 4:8-14. Chapters 12-14 of 1 Corinthians are important to take together because in each of them Paul speaks about something concerning miraculous gifts. Chapter twelve speaks about the various kinds and distribution of miraculous gifts (see especially 12:4-11), chapter thirteen speaks of the end of miraculous gifts, and chapter fourteen speaks of the proper use of miraculous gifts. Paul said, “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” (1 Cor. 13:8). These three gifts are among the miraculous gifts mentioned in 1 Corinthians 12:8-10. Paul says that prophecies would fail, tongues would cease, and miraculous knowledge would vanish away. He then writes, “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” (1 Cor. 13:9-10). Perschbacher defines the word for “perfect” as, “brought to completion; fully accomplished, fully developed . . . fully realized, thorough . . . complete, entire as opposed to what is partial and limited, 1 Cor. 13:10” (404). Thus, Paul’s line of argument is clear. “We know in part and we prophesy in part” (13:9), but the “part shall be done away” (13:10). When will the “part” be done away? When “that which is perfect is come.” Since the prophecies and the miraculous knowledge revealed the word of God to man, “that which is perfect” must refer to the complete revealing of that word of God (i.e., the completion of the writing of the New Testament). After all, it is only the completed word of God that has the ability to make man “perfect” (2 Tim. 3:16-17). And as we look carefully at the context, we learn that the part is revelation. It consists of prophecy, tongue speaking, and inspired knowledge. If that is the “part,”, then the “perfect,” the “complete,” must be more of the same, only complete revelation. If the “part” is revelation, the complete must be complete revelation, the Scriptures, today the Bible. (Moffitt 364) So, from 1 Corinthians 13, Paul indicated that miracles would cease in connection with the completion of God revealing his word to man. The final passage to consider from the New Testament when speaking of the cessation of miracles is Ephesians 4:8-14. The passage says: Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. There are several things to consider from this passage in order to gain the proper understanding. First of all, what are the “gifts” that were given to men? The gifts given to men are indicated by when these gifts were given. They were given “when he ascended up on high.” Christ told the apostles before his death, “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John 16:7-8). The Comforter, which is the Holy Spirit (John 14:26), would convict the world of sin, righteousness and judgment and that was accomplished only through revealing the truth to men (cf. John 16:13). The Holy Spirit was sent only after Christ ascended up to heaven. Christ told the apostles to wait in Jerusalem until they were “endued with power from on high” (Luke 24:49; Acts 1:4). After he told them to wait, he ascended up into heaven (Luke 24:50-51; Acts 1:9-10) just as Ephesians 4:8-10 says. Later, on the Day of Pentecost, these gifts began to be given to men starting with the apostles (Acts 2:1-3) and later upon those whom the apostles laid their hands (Acts 8:18; 19:5-6). Those upon whom the apostles laid their hands would be the “prophets,” “evangelists,” etc., of Ephesians 4:11. Second, there is an indication of when these gifts would cease. Ephesians 4:13 says, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” The phrase “the faith” is very important to consider because when it contains the definite article (“the”) it usually refers to the entire system of faith (i.e., the gospel) instead of one’s own personal or subjective faith. For example the same phrase is used by Paul in Galatians 1:23 where he stated, “But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.” Paul was not referring to preaching his own personal faith, but rather he preached the gospel which created one’s own personal faith (Heb. 10:17). One more example is from Jude 3, “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” Bauer defines the term “faith” when used with the definite article as, “That which is believed, body of faith or belief, doctrine . . . an article of faith that was firm and unshakable . . . . So clearly Jd 3” (664).” Thus, putting the pieces of the text together indicates that the miraculous gifts given to men, after Jesus ascended to heaven, were to continue “till we all come in the unity of the faith” (i.e., the complete body of doctrine, the gospel). The complete body of doctrine or “unity of the faith” came when the New Testament was completely revealed. That was done in the first century, and it is now the twenty-first century. Furthermore, all of “the knowledge of the Son of God” that will ever be learned in this life has been revealed. Therefore, the gifts or miracles have ceased because all that is needed to make the “man of God . . . perfect, thoroughly furnished unto all good works” has been completely revealed (2 Tim. 3:16-17). Spencer Strickland Works Cited Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. Trans. William F. Arndt and F. Wilbur Gingrich. Ed. F. Wilbur Gingrich and Frederick W. Danker. Chicago: U of Chicago P, 1979. Moffitt, Jerry. Denominational Doctrines. n.p.: Moffitt, 1996. Perschbacher, Wesley J., ed. The New Analytical Greek Lexicon. Peabody: Hendrickson, 1996.
Posted on: Wed, 26 Jun 2013 09:14:01 +0000
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