Newsletter Vol.3, #7—March 11, 2007

Matthew 10 ¹⁹When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour.  ²⁰For it is not you who speak, but the Spirit of your Father speaking through you.

WHAT IS A MIRACLE? (II)

Phil Roberts

Continued from last week à We have created this false dilemma and all the confusion that goes with it because we have not been using the proper Biblical definition of a “miracle.” (You see, I finally did get back around to what I started out to write about)

You will note that the definition of a miracle that was given at the beginning of this article was “any supernatural intervention in the ordinary course of natural events.” Now that is the modern use of the tern “miracle.” It is the definition given by Webster for modern usage. And it is the philosophical definition of the term. (It is even the definition that I used in a debate with an atheist.) But it is not the Biblical use of the term.

In the N.T. the word “miracle” is most frequently used to translate a Greek word that simply means a “sign.” And that is the key to understanding the Biblical definition of the term. A Biblical miracle is not just any divine intervention in our lives. It was a very special type of divine intervention that could serve as a sign that the person performing the miracle had the power of God behind him.

Thus, when we look at those events in the N.T. that are identified as “miracles” we see that they all bear characteristics suitable to their functions as signs. They are accomplished instantaneously (Luke 6:6-10). They were done in public (Luke 5:18-26). They were of such an astounding and wonderful nature that they could not be explained by natural means, and all had to admit that the power of God lay behind them (John 3:2 and Acts 4:16). Almost without exception, they were done by some particular person -- i.e. the one for whom they served as a sign that God was with him. And they were not done simply to satisfy human needs, but as signs that would arouse faith in those that saw them (John 2:11).

But not every act of supernatural intervention was intended to serve as a sign. For example, God furnished abundant crops for the Israelites when they were faithful, and he raised up their enemies against them when they were unfaithful. These were supernatural interventions by God, but they were not intended as signs, and consequently were not performed in the same manner as those events designated as “miracles” in the N.T. An unbeliever could, with a fair show of reason, attribute the good crops to natural causes and the foreign invasions to purely political causes. Nevertheless, the Bible tells us they came from supernatural causes. But still, they were not called “miracles.”

This then is the key to the whole matter. Miracles -- in the Biblical sense of the term -- are not just any supernatural intervention in our lives. Rather, they were a very special class of supernatural interventions of particularly astounding nature that were especially designed by God to serve as signs in the hands of certain men that he selected to be his messengers.

This special class of supernatural interventions was especially prevalent in the apostolic age when it was necessary for the apostles and prophets of the early church to be able to prove that they spoke by the power of God. The miracles were their signs of authority. But that purpose has now been fulfilled, and the miracles (signs) have ceased -- just as Paul said they would (1 Cor.13).

But that does not mean that all forms of supernatural intervention have ceased. God still intervenes on our behalf. We usually call these interventions “providence,” but they are still supernatural interventions, and we ought not be afraid to call them such. Indeed, to pray as we ought, we must not only believe that God can intervene on our behalf, we must believe that he will intervene (James 1:5-8). (The Plano Provoker, April 17, 1975, pp. 2-4)

"Don't Be Judgmental"

Larry Ray Hafley

Some have judged that it is wrong to be "judgmental." Like the woman who argued with me that it is "wrong to argue the Bible," non-judgmental folks are quite judgmental when they judge us for judging!

Certain types of judgment are forbidden. (1) Hypocritical judgment is condemned (Matt.7:1-5). (2) Surface judgment, judgment according to appearance and not according to objective fact, is forbidden (John 7:24). (3) Judging a matter before one hears it is shameful and foolish (Prov.18:13).

Some judgment is commanded--"Judge righteous judgment" (John 7:24). "Judge in yourselves" (1 Cor. 11:13). "Choose you this day whom ye will serve" (Joshua 24:15). Immediately after forbidding selfish judgment, Jesus said, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine" (Matt.7:6). How can one determine if one is a hog or a dog without making a judgment? How can one "Beware of false prophets," without judging that one is a false prophet (Matt.7:15)?

God has made us creatures of judgment. We employ judgment in every aspect of life: "Is this food good for me?" "Should I buy this? Can we afford it?" "Do I trust her to babysit the children?" "She married the wrong man." All of life is based on making judgments. It is the way God made us!

If religious faith, with its moral and spiritual values, is without judgment, it is the only area wherein judgment is not exercised. If one's faith is beyond judgment, there can be no "right" or "wrong" religion. You believe in a multiplicity of Gods? "No problem, for we are not judgmental about such issues!" You don't believe in God? "Fine!" You accept Jesus as a great moralist but not as "God manifest in the flesh"? "Hey, great! We believe he is the Son of God, but who are we to judge you?"

If it is wrong to be "judgmental," is it right to judge that your unbelieving neighbor is lost and that we must try to reach him? If it is a sin to be "judgmental" about the church of which one is a member, why is it not a sin to be "judgmental" about the gods in which a pagan believes? If we should not be "judgmental" about one's adulterous marriage, should we likewise be "non-judgmental" about a native's polygamy? What is your "judgment" about such questions?

Let none say that we are setting ourselves up as "judges." (Must one not set himself up as a judge to make such a charge against us?) God is our Judge (James 4:12). However, in accordance with the teaching of the word of God, we must make judgments about the course of our life before him--"Prove all things; hold fast that which is good" (1 Thess.5:21). One is not a judge when he determines that some are teachers of error, for one must "try" or test the teachers whether they be of God (1 John 4:1, 6). Again, we are commanded to make such judgments based on the word of God. In Revelation 2:2, the Lord commended the church for being "judgmental" of those who lied and said they were apostles. Likewise, we are not being sinfully "judgmental," when, after a study of the Bible, we determine that the Pope is not the apostle he claims to be (2 Cor.11:13-15).

The questions we have raised deserve an answer. Will someone answer them without being "judgmental" of us?

============================================================================

If things are going well, I will be at home recovering from knee replacement surgery as you read this. I appreciate and am thankful for the love, friendship and prayers of everyone. Thanks to the elders for their support at this time and for everyone who is involved in teaching classes and preaching in my absence.

The above was written in anticipation of printing in a Newsletter for the 25^th of February, but the surgery was more than I anticipated and knocked me for a loop! Since then, other problems occurred …

I had an appointment with my orthopedic surgeon last Wednesday morning at 9:15. I got up that morning, washed up and shaved but became very short of breath (shallow, quick  breathing) and so exhausted I had to lay down for awhile.

Arriving at the building where the appointment was, I walked (with the aid of a walker) up a slight incline to the building, down a fairly short hallway to the elevators and up the second floor. I went around the corner from the elevator to the surgeon's office and from there I was sent across the hall for X-rays. I became very exhausted during the X-ray but went back to surgeon's office and in a bit was called to the examination room.

Arriving there, I was short of breath and felt faint. My blood presser went to 65/50 and I was taken to the emergency room. Later that evening I was transferred to the Heart section of the hospital and given a room. I stayed there where numerous tests were conducted and enough blood was drawn to help Dr. Frankenstein create his monster.

I was released Friday evening about 8:00 and have appointments with my primary doctor, my cardiologist and my orthopedic surgeon for later.

It is very good to be back home! Again, thanks to all for your consideration and prayers; I hope to not be “out” much longer!