A theme of many Bible studies has been the miracles of Jesus. This ought to be done periodically, since His miracles were a great part of His work. Lessons are taught, and hopefully learned, from those great moments in the life of the Savior. Yet, often neglected is a study of the terms which are used to describe those great works. Our purpose here is to briefly set forth the meaning behind the words that are commonly used to describe those mighty acts; i.e., “signs, wonders, miracles.” The only place where they are found in a common verse is Hebrews 2:4, and yet they are found individually in many places in the New Testament. Too often we have improperly generalized all of them under the most common of the terms (miracles), and have sort of “lumped them all together.” But let us look at them individually, referring you, in the interest of space, to your concordance for locations of the words.

First, we consider the word “sign” (semeion), defined as “a sign, mark, indication, token…” (W. E. Vine). Signs were usually intended to demonstrate to the observer something more than the sign itself. Their value was in displaying and confirming the power of the one who would do the sign as evidence that he was something out of the ordinary. For example, the Jews came asking Jesus for a “sign” (Matt. 12:38). They would take such a sign to mean that Jesus was indeed extraordinary, with the emphasis being upon Jesus and not the sign itself. He then said they would receive but one sign, that of “the prophet Jonah.” When they saw that, they would know that He, indeed, was who He claimed to be. So signs were sort of a “pointer” looking to demonstrate something outside of themselves.

Next we look at the term “wonders” (teras). Here is “something strange, causing the beholder to marvel” (W. E. Vine). In the New Testament this word is always in the plural, and is used almost exclusively in connection with “signs.” In “wonders,” the supernatural act itself is looked upon as something that startles and produces amazement. The “wonder” itself is the center of attention, and not necessarily that to which it points. Herein is the fundamental difference between a “sign” and a “wonder.” The thought conveyed by this word is often blended with the idea of “to marvel,” from the verb thaumazo. This is the word Paul used in Galatians 1:6 in speaking of his amazement at the rapid departure of the Galatians from the gospel. Teras “denotes terrible appearances which elicit fright and horror, and which contradict the ordered unity of nature” (Dictionary of New Testament Theology, Brown, p. 633).

Finally, we consider “miracles” (dunamis). Here is “power, inherent ability, used of works of a supernatural origin and character, such as could not be produced by natural agents and means” (W. E. Vine). The idea of power predominates in this term. In fact, the noun “power” (Matt. 26:64), or “ability” (Matt. 25:15) are both derived from this same word, as is the word “might” or “mighty.” Without this power, such great works could not be done. In 1 Corinthians 1:24, Christ is called the “power (dunamin) of God.” Hence, when we use the word “miracle” the thought should have to do with the power behind the act itself.

“But,” one may ask, “do not all these refer to the same thing?” We might answer affirmatively, if we do so in a broad sense. Yet we must also understand that they never refer to different kinds of miracles, but miracles as they are viewed from various perspectives. They all stress a different viewpoint of the great supernatural works done by Jesus and His apostles. A proper understanding of these things will help us when dealing with the miracles of Jesus, or even those of the Old Testament period. Consider each miracle done by the Lord along with the thoughts here presented; perhaps they will then mean more to us.

- Christianity Magazine, Oct. 1990