As we begin to examine the miracles of the Bible from an historical context, the focus shifts from the reason for to the methodology of the miracles. This shift provides an historical context in which we can examine the miracles and find understanding of how they were accomplished. In order to examine this we will look at the writings of Frank Christian, Herbert Lockyer, and John Pollock, as well as, articles written by Richard J. Dillon and Basil Davis. Through these writings we will examine the methodology behind Paul’s miracles and provide a stronger comprehension to how these were accomplished.
When we examine the methodology of how the miracles of Paul were accomplished we begin to gather a better comprehension of the work of the Holy Spirit. Through this examination we must focus on the miracles of Paul or else we will miss the humanity that is present at each of the miracles. The main focus of this section will be in the book of Acts as this is where we find multiple miraculous events in the ministry of Paul. Lockyer explains: “Take away the miracles out of the Acts of the Apostles and there is little left…The majority of the book’s miracles were wrought by Peter and Paul…”[1] Through these events we are able to identify the methodology of how the miracles are accomplished.
Of the Pauline events that are recorded in Acts (14, 19 and 20) there are consistencies between the three. First, there is a large number of individuals that come into relationship with God prior to miracles being performed (Acts 14:1; 19:8; 20:7). Here we are able to understand that Paul was exhausting himself through preaching and fellowship bringing many into relationship with God. This great explosion of faith will set the stage for the second consistent mark. Second, in the midst of these individuals receiving the Holy Spirit, Paul is challenged with a great need amongst those gathered (Acts 14:8-10; 19:11-12; 20:9-10). John Pollock explains: “Miracles are not recorded as usual in his (Paul’s) own experience. Except for the healing of the lame man at Lystra and possibly (not certainly) the youth who at a later time fell out of the window at Troas, are miracles associated with Paul only at Paphos and Iconium where opposition was blatant, and at Ephesus.”[2] Through this we are able to see that each of these events also included a result of persecution. The final step in this methodological approach to examining Paul’s miracles is the outcome. In each of the examples there is healing that occurs (Acts 14:10; 19:11-12; 20:9-10), but also there is persecution (Acts 14:11-18; 19:9-10). Basil Davis furthers the persecution aspect: “Paul depends on his persecution to assert identification with the crucified Christ and calls readers to join him by remaining steadfast in the face of their persecution.”[3] These three steps in the methodology of Paul’s miracles help the reader to better understand how these miracles were accomplished.
The one aspect that is missing is the source of the power that actually accomplishes the miracle. In Acts 19:11-12 we read: “11And God was doing extraordinary miracles by the hands of Paul, 12so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them.”[4] This causes one to ask if the handkerchief and apron has gained some kind of special power or ability as an inanimate object. Christian explains the use of inanimate objects in this manner:
“No disease curing details are recorded beyond the use of handkerchiefs and aprons…They obviously have no brains and could not ‘know’ whom to cure. God must have directed energy to the recipient of those objects to allow for matter rearrangement or creation or elimination that affected the cure.”[5]
Pollock writes: “If in Galilee he could heal without physical contact when faith rose strong enough…for that power, as Paul would tell, ‘is the same as the mighty strength which he used when He raised Christ from the death’ and put Him above all principalities and powers.”[6] This identifies that it was the Holy Spirit working through Paul and Christ that enabled them to accomplish such miraculous events. Dillon expounds this in the discussion of Acts 19: “the three anecdotes echo and apply three kerygmata of the Apostles: the Spirit’s outpouring; exorcism in Jesus’ name; and the ontological fallacy of idol worship.”[7] With this examination of the methodology of Paul’s miracles and the source of power revealed as the Holy Spirit then there must be availability and possibility for miracles to be accomplished today.
[1] Lockyer, Herbert. All the Miracles of the Bible. Grand Rapids, MI: Zondervan, 1961.
[2] Pollock, John. The : A Life of Paul. Colorado Springs, CO: David C. Cook, 1972.
[3] Davis, Basil S. "Christ as Devotio: The Argument of Galatians 3:1-14." The Catholic Biblical Quarterly, 2002: 335-337.
[4] Holy Bible English Standard Version. Wheaton, IL: Crossway Bibles, 2001. Acts 19:11-12.
[5] Christian, Frank. A Scientist's View of the Bible and More. Bloomington, IN: Westbow Press, 2011.
[6] Pollock, John. The Apostle: A Life of Paul. Colorado Springs, CO: David C. Cook, 1972.
[7] Dillon, Richard J. "Theology as History, History as Theology: Paul in Ephesus in Acts 19." Theological Studies, 2005: 684-685
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