The Working of Miracles

 

 

FOR AN UNDERSTANDING of this gift, the working of miracles, it is well, first of all, to consider the literal meaning of the words themselves, and then to note the usage of those words elsewhere in the New Testament. “Working” is the translation of the Greek word from which is derived the English word “energy.” Literally, it means inworking, according to Young’s Concordance. This Greek word in this particular form is used in the New Testament only in verse 6 of chapter twelve, which in the King James or Authorized Version is rendered by the word “operations”: “And there are diversities of operations.” The RSV uses the word “working,” while Rotherham, in ac­cordance with the more literal meaning of the Greek word, translates it “inward workings.” Two other times in this passage (vv. 6 and 11), the verb form of this same Greek word is used and in the AV is translated “worketh.” Rotherham, to give the full force of the original intent, renders it “inwardly worketh.”

The other outstanding use of this word in the New Testament is found in Romans 7:5: “For when we were in the flesh the motions (Gr. passions) of sins . . . did work in our mem­bers. . . .“ In both cases, the word has reference to the inner life of a person, or, as it is sometimes referred to—the inner man.

The other word, “miracles,” which the Apostle uses to designate this gift, “the working of miracles,” comes from the Greek word from which we get the English word “dynamite.” Rotherham endeavors to convey the full force of this word by the phrase “deeds of power.” In Matthew 11:20, 21, this word is translated “mighty works.” Some of the other places where this word is used are Mark 9:39, where by implication, at least, it is associated with “casting out devils”; Acts 2:22; 8:13; 19:11 (here connected with the healing of the sick and casting out of evil spirits); I Cor. 12:28; Gal. 3:5, and Heb. 2:4. A study of these verses shows that the Holy Spirit differentiates between signs, wonders, and miracles. (In passing, it may be noted that in many places, especially the Gospel of John, where the word “miracle” is found in the AV, it is the translation of another word, “sign.” And it is true that this word has other meanings, according to the context, and consequently is translated variously as “strength. power, authority.” But, in this instance, it is best translated “deeds of power,” and, of course, by implica­tion, spiritual power is intended.

All in all, from a consideration of usages of the words as found in the verses referred to, the phrase, “the working of miracles,” may well be translated “effective applications of spiritual power” or, as Rotherham puts it, “inward workings of deeds of power.” “Miracles” or “deeds of power” are unquestionably connected with the casting out of evil spirits and healing of disease, but the coupling of the word “inworking” or “inward workings” with the other word seems to imply more than the healing of physical or mental diseases. Especially is this so when one notes the usage of the word in Romans 7:5, where it is connected with “the passions,” that is, the feelings, attitudes, and so on, of the inner man. This being so, do not the very words used to designate this gift seem to imply that it is a gift that deals primarily with the changes that God performs in the soul?

Anyone the least bit acquainted with human nature knows that there are disorders or passions in the inner man of every person that need adjustment, change, or “healing,” just as greatly as some need physical healing or deliverance. And is it not reasonable to infer that if the gifts of the Spirit are intended to minister to the health, blessing, and edification of the whole man—body, soul, and spirit—in every aspect of his need and life, that among these would be one that would deal with his inner man, comprising his thoughts, feelings, moods, attitudes, that is, his psychological needs?

In this connection, it may be well to ask, does it not seem that the physical needs of individuals are adequately covered by the gifts of healings? The differentiation that some have made, that the gifts of healings refer to gradual healings, while the gift of miracles refers to instantaneous, perhaps larger and greater, healings, seems to be arbitrary, without scriptural foundation or experience. Why should there be two gifts that in essence would cover the same area and identical needs?

Is there anything in the experience of those who profess to have the gifts of the Spirit that in any way corresponds to the definition and description, as here suggested, of the gift of miracles or “inward workings of deeds of power”?

Yes, indeed.

The fact is that just as many have received physical healing by the laying on of hands in faith, so many can testify to having received “spiritual” healing or healing of the soul, the inner man, when hands have been laid on them in faith and by the leading of the Holy Spirit. People who have been discouraged and hopeless have been instantly and specifically lifted out of their despair and discouragement by the laying on of hands by a Spirit-filled, Spirit-led person. Again, people who have been nervous have been brought into rest and peace as hands were imposed and the distraught ones looked in faith to Christ, getting their eyes off themselves and their condition onto Christ. (This is always the proper attitude whenever hands are used:

one should not look at the hands at all as though there is virtue in the hands themselves, but at Christ who has chosen to minister His power by such an operation.)

    Again, people have been at “sixes and sevens” or, as one well-known author put it, “The chambers of my soul are all in crookedness,” and when hands were imposed, a miracle took place, and all was straightened out. By such an operation, the soul has been flooded with joy where sorrow reigned, or has received “a lift” when “down.” In many instances, the changes wrought have been nothing short of miraculous, they have been so great, so instantaneous. To be lifted out of “The Slough of Despond” to the heights of “Beulah” by the inworking of the power of God is indeed a miracle.

Two illustrations may suffice. As a result of the death of the author’s father, his mother suffered many inner wounds. At that time, the Lord led her to a group of people who were used of God in the ministry of the laying on of hands. As this was done, quietly and most unostentatiously, his mother soon realized that the Lord had performed a miracle in her inner man, and she was restored completely.

In the course of our ministry, a woman came to us for prayer who had been inwardly shattered by the near infidelity of her devoted husband. After we laid hands on her, she said, “I felt as though a shaft of steel went down my back,” and she was enabled to meet the situation. Events proved that she had been given courage, strength, and wisdom. The husband deeply repented, and the two enjoyed years of perfect harmony and happiness together.

The gift of miracles is, in part, the counterpart of God’s answer to psychiatrists and their couches.

Probably, in this same category, are the miracles wrought within a person especially at the time of ordination by the laying on of hands. At such a time, great changes are “worked” in an individual, and gifts of the Spirit are set in. (See I Tim 4:14 and II Tim. 1:6, 7) The laying on of hands at ordination was never intended to be a mere form but a very vital act of the Holy Spirit whereby one is equipped for his ministry. This is very clear in the case of the ordination of Joshua when it says that Joshua “was full of the spirit of wisdom; for Moses had laid his hands upon him” (Deut. 34:7; Num. 27:18). It should be clearly understood, however, that not everyone who lays on hands has the gift of “the working of miracles.” This gift, as all others, is “divided” to such individuals sovereignly as the Holy Spirit wills, for He is the One who inwardly works or sets in such a gift, that other members of the body of Christ may “profit.”