Bible Talk | Hortensius F. Mandaru, SSL.

The debate over Jesus' miracles is not a modern issue; it has been around since early Christianity. Interestingly, the initial debate was not about whether Jesus actually performed miraculous acts, as both Christian and non-Christian literature alike recognized the existence of extraordinary acts in Jesus, but rather what the nature of those acts was. From the second and third centuries, Jewish rabbis, Roman writers and anti-Christian polemicists alleged that Jesus was a magos, a magical practitioner or sorcerer who misled the people of Israel. In other words, the classic debate is: Are Jesus' actions to be understood as miracles originating from God, or as magic originating from another power?"

Magos, Magic, and Miracle

In the New Testament and ancient literature, there are a number of Greek terms used in the context of magical practices:

μάγος (magos)

Acts 13:6,8 → translated as sorcerer or magician.

Matthew 2:1–12→ is used of the wise men, a clever group from the East.

Context is decisive: whether it means "wise men" or "magicians."

μαγεύω (mageuō): "doing magic" (Acts 8:9,11).

μαγεία (mageia): “works of magic” (Acts 8:11).

γόης (goēs): "deceiver", "imposter", or "sorcerer" in a pejorative sense (2 Timothy 3:13). These terms are closest to negative connotations: manipulative, deceptive, misleading.

These terms show that the Greco-Roman world recognized a diverse spectrum of magical practices, from astrology and divination to the manipulation of supernatural forces for personal gain.

Old Testament Terms for Miracles

Interestingly, in Old Testament Hebrew, the term for "miracle" almost never emphasizes the "miraculous" side:

מוֹפֵת (mōpēt): a symbolic act, a deed that arouses awe.

אוֹת (’ôt): "sign"; refers to God's intervention as the communicator of theological meaning.

In the Septuagint (LXX), these words are translated into the term τέρατα (terata), deeds that cause awe, which later became one of the important Greek terms in the discussion of miracles.

New Testament Terms for Miracles

The New Testament hardly uses the term "miracle" in the modern sense. Instead, there are three dominant terms:

δύναμις (dynamis): "the action of power", "the manifestation of power". These terms are found mostly in the Synoptic Gospels.

σημεῖον (sēmeion): A "sign" that points to the theological function of miracles.

ἔργον (ergon): "work", emphasizing that miracles are the work of God. This term is very distinctive in John. Only once, in Acts 2:22, are the three combined: dynamis - terata - sēmeia, to emphasize that Jesus' work is a mixture of power, wonder, and sign.

It is important to note that the Bible emphasizes the theological meaning of miracles, as signs and works of God, rather than emphasizing the supernatural phenomena.

The Ancient World Mindset: Nature Is Not a Closed System

The gap between modern thinking and the biblical world is huge. We view nature as a closed physical system with natural laws, so "divine intervention" seems unnatural. But in the ancient world:

Nature was not understood as a closed system.

God or gods were thought to be directly at work in everything, the “ordinary” and “extraordinary” were not separate categories.

Thus, miraculous acts are not automatically understood as "violations of natural law", but rather as expressions of the power of a supernatural entity. But the question is which entity? Therefore, the debate in Jesus' time was not about whether miracles were possible, but whose source of power they came from.

Magical Accusations against Jesus in Second–Third Century Literature

A number of ancient sources indicate that accusations against Jesus as a "magician" were indeed widely circulated.

Flavius Josephus (37-100 A.D.

In Testimonium Flavianum, Josephus uses the phrase: παραδόξωνἔργωνποιητής (paradokson ergon poiētēs)→“ performed a number of marvelous acts”.

Some interpreters translate the phrase as "beguiling people", but the majority of scholars today read it neutrally: Jesus performed an awesome and extraordinary act.

Celsus

This second-century anti-Christian philosopher explicitly mentions Jesus:

μάγος (magos): sorcerer

γόης (goēs): a deceiver with magical powers

This accusation was refuted by Origenes in Contra Celsum. He explicitly refutes Celsus' accusation that Jesus was a sorcerer (magos, goēs) and His works were magic (μαγεία, mageía). According to Origenes, the accusation was erroneous because Jesus' power was not at all in line with the character of a magician. He writes, “… μαγεία οὐχ, ὡςοἴονται… γόης δύναται εἶναι ὁ Ἰησοῦς…” (CC I.38), viz: "it is not magic, as is imagined"; Jesus could not have been a magician. He asserts that magicians usually perform tricks for spectacle or personal gain, while Jesus used signs to call people to repentance and righteous living, something magical experts never do. Furthermore, when discussing terms often associated with magical practices, Origenes points out that what is called “magic” here is not dark manipulation, but has theological depth: “ἡ καλουμένημαγεία…οὐ πράγμα ἀσύστατον … ἀλλὰ μέλος θεολογίας ἀπορρήτου, “what is called magic is not something absurd, but part of a hidden theology.” Thus, Origenes reversed Celsus' accusation: if Jesus' miracles were considered magic-like, then the difference in their morals, purpose, and fruits proved the opposite. Jesus' power did not come from manipulative tricks, but rather from the divine Logos that leads people to life renewal, not misdirection.

Jewish Rabbinic Literature (Babylonian Talmud)

One famous text records, "on the evening of Passover, Yeshu was hanged." This is because, 40 days before his execution, he was executed. For, 40 days before the execution, a messenger traveled and exclaimed: He will be stoned to death because he practiced witchcraft (kishuf) and influenced Israel to apostatize...”

This clearly equates the miracles of Jesus with magical practices that mislead the people.

Early Christian Apologetics

Justin Martyr, Quadratus, and other writers consistently rejected these accusations. Their defense is evidence that the accusations did exist in second and third century public discourse.

Did People in Jesus' Time Also Consider His Miracles to be Magic?

The question now moves to the first century, Did Jesus' contemporaries identify his actions as magic?

Answer: There are strong indications that some did, and this is recorded in the Gospels.

The Charge of Heresy (Matthew 27:62 & 66)

In Matthew 27:63, the Jewish leaders call Jesus ὁ πλάνος (ho planos), "the deceiver." If His resurrection was spread, it was considered "the last of the deceptions." This reflects the same pattern as the magical accusations: miraculous "deceptions" were threatened against the people of Israel.

Debate in the Jewish Community (John 7:12)

John recorded mixed reactions: Some said, "He is a good man." However, others said, "No, he leads the people astray.

The term “misleading” (πλανᾷ, plana) relates to occult accusations: one can mislead by “signs”.

The charge of Satan's Power (John 10:20 & 21)

“He was demon-possessed and insane.” (John 10:20)

“ Can a demon enlighten the eyes of the blind? ” (John 10:21)

Greek phrase: Δαιμόνιονἔχει καὶμαίνεται (Daimonion echei kai mainetai) = “He was demon-possessed and insane.” The context is the miracle of healing the blind man (John 9).

This accusation is of great historical importance, because:

It is unlikely that the Gospel writers deliberately created the accusation that Jesus was insane or "demon possessed."

This tradition more likely originated with the Gospels.

This tradition more likely stems from strong historical memory, the original reactions of people who witnessed Jesus' miracles.

That is, some people did view Jesus' actions as coming from satanic powers, a category that in ancient cultures was very close to witchcraft.

Magic vs Miracle in the Christian Tradition

Theologically speaking, the main distinction between magic and miracle lies in two aspects:

Source of power

Magic: manipulative power, technical in nature, often associated with spirits or satanic powers.

Miracle: an act of God that communicates His purpose and kingdom.

Purpose of action

Magic: personal gain, manipulation, or misdirection.

Miracle: expressing compassion, revealing the identity of the Messiah, and opening spiritual eyes.

In the New Testament, Jesus' miracles were never aimed at flaunting power, were not based on magical rituals or formulas, always pointed to the Father, and were part of the proclamation of the Kingdom of God.

Closing

The distinction between magic and miracle is not just a matter of terms, but a matter of essence. Magic relies on human techniques, while miracles originate from God's initiative. Magic controls, miracles restore. Magic highlights the performer, miracles center on God. Therefore, the accusation of magic against Jesus was unfounded and contrary to the merciful character of His ministry.

This message is important for today's church context. First, miracles are never divorced from community. The accusations against Jesus arose because his work went beyond the boundaries of the traditions that his community had maintained. Therefore, any form of “miracle” today must be placed within the framework of the ministry and mission of the church, not an exhibition of individual greatness or popularity. History proves that a focus on personal charisma (without community accountability) can lead to serious deviations, even tragedy. Secondly, the pattern of miracles today must be in line with the pattern of Jesus' miracles: originating from and worked by the power of the Holy Spirit, not from dark sources or manipulative motivations. True miracles bring restoration, restore dignity, and affirm faith, not blur the line between the power of God and the power of deception.

In the end, Jesus' miracles were signs that the Kingdom of God was penetrating the world. They show that God is near, active, and at work restoring His creation. In the midst of a spiritually manipulated and sensation-hungry world, Jesus' miracles invite us to see again by faith: that God's work is always aimed at restoration.

God's work always aims to restore, heal, and bring light to a dark world.