The miracles of Jesus - Classical Christian Literature by Athleo.net

12 THE PLACE OF MIRACLES
the other without waiting for the usual processes of
nature to take place.
3. The third word used in the New Testament to
denote a miracle is
epyov, "ergon" a work (Matthew
xi. 2 ;
John v. 20 x. 32, etc.).
;
That is to say, it represents a marvellous deed
revealing supernatural power with some inherent
moral significance in it. It is not a mere wonder,
it is more than an arbitrary exhibition of power, it
aims at some beneficent end. In the Temptationvision
the Devil calls on Jesus to cast Himself down
from the pinnacle of the Temple on the ground,
that God's angels would "bear Him up"; thus would
all men be convinced that He was the Son of God.
Jesus refuses. It was a vow as well as a refusal,
meaning that He would never seek for opportunities
either to strike wonder into people's
minds, or to use
His supernatural power for the sake of doing so.
For that would be a " marvel," and it would be a
" power," but it would not be a " work " — a deed
having moral significance. On the contrary, all His
miracles, as here, arose out of definite circumstances,
they all
had an end to prove, of kindness, of witness
to a truth, of physical or spiritual redemption, they
were not mere portents ;
they were " works of
God " (John ix. 3). This, indeed, is His favourite
way of speaking of His miracles. " But the
witness that I have is greater than that of John,
for the works which the Father hath given me
to accomplish, the very works that I do, bear
,:
witness of me, that the Father hath sent me
(John v. 36). These miracles of His were works
they aimed at and accomplished something, and