http://www.ccel.org/ccel/berkhof/systematictheology.

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at least in the usual way, of second causes." [85] The distinctive

thing in the miraculous deed is that it results from the exercise of
the supernatural power of God. And this means, of course, that it is
not brought about by secondary causes that operate according to the
laws of nature. If it were, it would not be supernatural (above
nature), that is, it would not be a miracle. If God in the performance
of a miracle did sometimes utilize forces that were present in nature,
He used them in a way that was out of the ordinary, to produce
unexpected results, and it was exactly this that constituted the
miracle. [86] Every miracle is above the established order of nature,
but we may distinguish different kinds, though not degrees, of
miracles. There are miracles which are altogether above nature, so that
they are in no way connected with any means. But there are also
miracles which are contra media, in which means are employed, but in
such a way that something results which is quite different from the
usual result of those means.

2. THE POSSIBILITY OF MIRACLES. Miracles are objected to especially on

the ground that they imply a violation of the laws of nature. Some seek
to escape the difficulty by assuming with Augustine that they are
merely exceptions to nature as we know it, implying that, if we had a
fuller knowledge of nature, we would be able to account for them in a
perfectly natural way. But this is an untenable position, since it
assumes two orders of nature, which are contrary to each other.
According to the one the oil in the cruse would decrease, but according
to the other it did not diminish; according to the one the loaves would
gradually be consumed, but according to the other they multiplied. It
must further suppose that the one system is superior to the other, for
if it were not, there would merely be a collision and nothing would
result; but if it were, it would seem that the inferior order would
gradually be overcome and disappear. Moreover, it robs the miracle of
its exceptional character, while yet miracles stand out as exceptional
events on the pages of Scripture.

There is undoubtedly a certain uniformity in nature; there are laws

controlling the operation of second causes in the physical world. But
let us remember that these merely represent God's usual method of
working in nature. It is His good pleasure to work in an orderly way
and through secondary causes. But this does not mean that He cannot
depart from the established order, and cannot produce an extraordinary
effect, which does not result from natural causes, by a single
volition, if He deems it desirable for the end in view. When God works
miracles, He produces extraordinary effects in a supernatural way. This
means that miracles are above nature. Shall we also say that they are
contrary to nature? Older Reformed theologians did not hesitate to
speak of them as a breach or a violation of the laws of nature.
Sometimes they said that in the case of a miracle the order of nature
was temporarily suspended. Dr. Bruin maintains that this view is
correct in his Het Christelijk Geloof en de Beoefening der
Natuur-wetenschap, and takes exception to the views of Woltjer,
Dennert, and Bavinck. But the correctness of that older terminology may
well be doubted. When a miracle is performed the laws of nature are not
violated, but superseded at a particular point by a higher
manifestation of the will of God. The forces of nature are not
annihilated or suspended, but are only counteracted at a particular
point by a force superior to the powers of nature.

3. THE PURPOSE OF THE MIRACLES OF SCRIPTURE. It may be assumed that the

miracles of Scripture were not performed arbitrarily, but with a
definite purpose. They are not mere wonders, exhibitions of power,
destined to excite amazement, but have revelational significance. The
entrance of sin into the world makes the supernatural intervention of
God in the course of events necessary for the destruction of sin and
for the renewal of creation. It was by a miracle that God gave us both,
His special verbal revelation in Scripture, and His supreme factual

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