prophet Job describes the darkness and foolishness into which God lets these go who thus pit their wisdom against his.—Job 12:16-25; compare Romans 1:18-23.

GOD’S ADHERENCE TO HIS MORAL LAW

The God of creation does not need to ‘set aside’ his own laws due to an emergency or to make his creatures stand openmouthed in awe. Neither is he a whimsical God, unreliably violating his own laws. (Mal. 3:6) An illustration of this fact can be seen in God’s adherence to his moral laws, which are in harmony with his physical laws, but higher and grander than they are. In justice he cannot condone unrighteousness. “You are too pure in eyes to see what is bad; and to look on trouble you are not able,” says his prophet. (Hab. 1:13; Ex. 34:7) He expressed his law to Israel: “Soul will be for soul, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deut. 19:21) When he desired to forgive helpless, repentant men for the sin because of which they were dying, God had to have a legal basis, if he was going to adhere to his law. (Rom. 5:12; Ps. 49:6-8) He proved to be strict in his adherence to law, going to the point of sacrificing his only-begotten Son as a ransom for the sins of mankind. (1 Tim. 2:5, 6) The apostle Paul points out that, “through the release by the ransom paid by Christ Jesus,” Jehovah was able to “exhibit his own righteousness . . . that he might be righteous even when declaring righteous the man that has faith in Jesus.” (Rom. 3:24, 26) If we appreciate that God would undergo this sacrifice of his Son in respect for his moral laws, certainly we can reason that he would never need to “violate” his physical laws to carry out anything desired within physical creation.

CONTRARY TO HUMAN EXPERIENCE?

Merely to assert that miracles did not take place does not prove that they did not. The truthfulness of any recorded event of history may be challenged by someone living today, because he did not experience it and there are now no living eyewitnesses to testify to it. But that does not change the facts of history. Some object to the accounts about miracles because, they say, they are contrary to human experience, that is, human experience that they acknowledge as true from observation, books, and so forth. If scientists actually took this position in practice, there would be far less research and development of new things and processes on their part. They would not, for instance, continue research on the curing of “incurable” diseases, or on space travel to the planets or even farther into the universe. But they do investigate and sometimes bring mankind into definitely new experiences. What is accomplished today would astonish men of ancient times, and a good share of modern mankind’s common daily experiences would be viewed as miracles.

SUPERNATURAL ASPECT NOT “EXPLAINED AWAY” BY LOGIC

Some opponents of the Bible account hold that Bible miracles can be scientifically and logically explained as merely natural happenings and that the Bible writers merely attributed these happenings to God’s intervention. It is true that such things as earthquakes were employed. (1 Sam. 14:15, 16; Matt. 27:51) But this in itself does not prove that God did not take a hand in these events. Not only were the things powerful works in themselves (for example, the aforementioned earthquakes), but also the timing was such as to make the odds overwhelming against any chance happening. For illustration: Some have contended that the manna provided for the Israelites can be found in the desert as a sweet, sticky exudation on tamarisk trees and on bushes. Even if this doubtful contention were true, the provision of it for Israel is still a miracle because of its timing, for it did not appear on the ground on the seventh day of each week. (Ex. 16:4, 5, 25-27) Furthermore, whereas it bred worms and stank if kept over until the next day, it did not do so when kept over for food on the sabbath. (Ex. 16:20, 24) It might also be said that the description of this manna as an exudation from trees does not seem to agree fully with the Bible description of the manna, which was found on the ground, melted in the hot sun, and could be pounded in a mortar, ground in a mill, boiled or baked.—Ex. 16:19-23; Num. 11:8; see MANNA.

CREDIBILITY OF THE TESTIMONY

The Christian religion is interwoven with the miracle of the resurrection of Jesus Christ. (1 Cor. 15:16-19) The evidence that it took place was not weak but powerful, having more than five hundred eyewitnesses to testify that it did take place.—1 Cor. 15:3-8; Acts 2:32.

The motive of the persons who accepted the miracle of Jesus’ resurrection as true must also be considered. Many persons have received persecution and death for their beliefs, religious, political and otherwise. But the Christians who so suffered received no material or political gain. Rather than get power, wealth and prominence, they often suffered the loss of all these things. They preached Jesus’ resurrection but did not use any form of violence to promote their beliefs, or for defense. And one reading their arguments can see that they were reasonable persons, not fanatics. They lovingly tried to help their fellowmen.

CHARACTERISTICS OF BIBLE MIRACLES

Noteworthy characteristics of the Biblical miracles are their open and public nature, their simplicity, their purpose and motive. Some were performed in private or before small groups (1 Ki. 17:19-24; Mark 1:29-31; Acts 9:39-41), but often they were public, before thousands or even millions of observers. (Ex. 14:21-31; 19:16-19) Jesus’ works were open and public; there was no secrecy attached to them, and he healed all who came to him, not failing on the pretext that some lacked sufficient faith.—Matt. 8:16; 9:35; 12:15.

Simplicity marked both miraculous cures and control over the elements. (Mark 4:39; 5:25-29; 10:46-52) In contrast to magical feats accomplished with special props, staging, lighting and ritual, Biblical miracles generally were performed without outward display, frequently in response to a chance encounter, a request, and that on the public street or in an unprepared place.—1 Ki. 13:3-6; Luke 7:11-15; Acts 28:3-6.

The motive of the individual performing the miracle was not for the selfish prominence of the individual or to make anyone wealthy, but was primarily to glorify God. (John 11:1-4, 15, 40) Miracles were not mysterious acts performed merely to satisfy curiosity and to mystify. They always helped others, sometimes directly in a physical way and always in a spiritual way, turning persons to true worship. Just as “the bearing witness to Jesus is what inspires prophesying [is the spirit of prophecy],” so, too, many of the miracles pointed to Jesus as God’s sent One.—Rev. 19:10, NW, 1950 ed., ftn.

Biblical miracles involved not only animate things, but inanimate things also, such as calming the wind and sea (Matt. 8:24-27), stopping and starting rain (1 Ki. 17:1-7; 18:41-45), changing water into blood, or into wine (Ex. 7:19-21; John 2:1-11), and others. They also included physical cures of all types, such as “incurable” leprosy (2 Ki. 5:1-14; Luke 17:11-19) and blindness from birth. (John 9:1-7) This great variety of miracles argues for their credibility as backed by the Creator, for it is logical that only the Creator could exercise influence in all fields of human experience and over all forms of matter.

PURPOSE OF MIRACLES IN THE EARLY CHRISTIAN CONGREGATION

Miracles served a number of important purposes. Most basic, they helped to establish or confirm the fact that a man was receiving power and support from God. (Ex. 4:1-9) Both with Moses and Jesus people drew this correct conclusion. (Ex. 4:30, 31; John 9:17, 31-33) Through Moses, God had promised a coming prophet. Jesus’ miracles aided observers to identify him as that One. (Deut. 18:18; John 6:14) When Christianity was young, miracles worked in conjunction with the message to aid individuals to see that God was behind Christianity and had turned from the earlier Jewish system of things. (Heb. 2:3, 4) In time miraculous gifts present in the first century would pass away. They were a necessity during the infancy of the Christian congregation.—1 Cor. 13:8-11.

In reading the history of the Acts of Apostles we see that Jehovah’s spirit was working mightily, speedily, forming congregations, getting Christianity firmly established. (Acts 4:4; chaps. 13, 14, 16-19) In the few short years between 33 and 70 C.E., thousands of believers were gathered in many congregations from Babylon to Rome, and perhaps even farther west. (1 Pet. 5:13; Rom. 1:1, 7; 15:24) It is worthy of note that copies of the Scriptures then were few. Usually only the well-to-do possessed scrolls or books of any sort. In pagan lands there was no knowledge of the Bible or the God of the Bible, Jehovah. Virtually everything had to be done by word of mouth. There were no Bible commentaries, concordances and encyclopedias readily at hand. So the miraculous gifts of special knowledge, wisdom, speaking in tongues, discernment of inspired utterances, and so forth, were vital for the congregation then. (1 Cor. 12:4-11, 27-31) But, as the apostle Paul wrote, when those things were no longer necessary, they would pass away.

A DIFFERENT SITUATION TODAY

We do not see God performing such miracles by the hands of his Christian servants today, because all necessary things are present and available to the literate population of the world and, to help illiterate ones who will listen, there are mature Christians who have knowledge and wisdom gained by study and experience. It is not necessary for God to perform such miracles at this time to attest to Jesus Christ as his appointed deliverer, or to provide proof that he is backing up his servants. Even if God should continue to give his servants the ability to perform miracles, that would not convince everyone, for not even all the eyewitnesses of Jesus’ miracles were moved to accept his teachings. (John 12:9-11) On the other hand, scoffers are warned by the Bible that there will yet be stupendous acts of God performed in the destruction of the present system of things.—2 Pet. 3:1-10; Rev. chaps. 18, 19.

In conclusion, it may be said that those who deny the existence of miracles either do not believe there is an invisible God and Creator, or they believe that he has not exercised his power in any superhuman way since creation. But their unbelief does not make the Word of God of no effect. (Rom. 3:3, 4) The Biblical account of God’s miracles and the good purpose that they accomplished, always in harmony with the truths and principles found in his Word, give confidence in God. They give strong assurance that God cares for mankind and that he can and will protect those who serve him. The miracles provide typical patterns and the record of them builds faith that God will, in the future, intervene in a miraculous way, healing and blessing faithful humankind.—Rev. 21:4.

MIRIAM

(Mirʹi·am) [perhaps, rebellion].

1. Daughter of Amram and his wife Jochebed, both of the tribe of Levi; sister of Moses and Aaron. (Num. 26:59; 1 Chron. 6:1-3) Though not specifically named in the account, she was undoubtedly the one termed “his sister” who watched to see what would become of the infant Moses as he lay in an ark placed among the reeds of the river Nile. (Ex. 2:3, 4) After Pharaoh’s daughter discovered the babe, “felt compassion” for it and recognized that it was “one of the children of the Hebrews,” Miriam asked if she should summon a Hebrew woman to nurse the child. Being told to do so by Pharaoh’s daughter, “the maiden went and called the child’s mother” (Jochebed), who was thereafter employed to care for Moses until he grew up.—Ex. 2:5-10.

LEADS ISRAEL’S WOMEN IN SONG

Years later, after witnessing Jehovah’s triumph over Pharaoh’s military forces at the Red Sea and upon hearing the song of Moses and the men of Israel, “Miriam the prophetess” led the women of Israel in joyful tambourine playing and dancing. Responding to the song led by Moses, Miriam sang: “Sing to Jehovah, for he has become highly exalted. The horse and its rider he has pitched into the sea.”—Ex. 15:1, 20, 21.

COMPLAINS AGAINST MOSES

While the Israelites were in the wilderness, Miriam and Aaron began to speak against Moses because of his Cushite wife. Moses’ prominence and influence with the people may have created in Miriam and Aaron a jealous desire for more authority, so that they kept saying: “Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he has spoken?” But Jehovah was listening and suddenly instructed Moses, Miriam and Aaron to go to the tent of meeting. There God reminded the murmurers that their brother Moses was His servant, the one with whom God spoke, not indirectly, but “mouth to mouth.” Jehovah next asked Miriam and Aaron: “Why, then, did you not fear to speak against my servant, against Moses?” God’s anger got to be hot against them and, as the cloud over the tent moved away, “Miriam was struck with leprosy as white as snow.” Aaron made a plea for mercy, Moses interceded for her, and Jehovah allowed Miriam to return to the camp after a humiliating seven-day quarantine.—Num. 12:1-15.

The fact that only Miriam was stricken with leprosy may suggest that she was the instigator of wrong conduct on that occasion. Her sin in murmuring against Moses may have been greater than Aaron’s, possibly even being a case of jealousy of a woman against another woman (since they began to speak against Moses on account of his Cushite wife), with Aaron siding in with his sister rather than his sister-in-law. Since Miriam was viewed as a prophetess, she may have enjoyed the standing of first woman in Israel. So Miriam perhaps feared that Moses’ wife would eclipse her as to position. Regardless of such possibilities, however, and while it was grossly improper for both Miriam and Aaron to murmur against Moses, it was especially wrong for Miriam to do so because of woman’s God-assigned place of subjection to the man. (See Genesis 3:16; 1 Corinthians 11:3.) Miriam’s sinful conduct was later used as a warning example, for at the end of the wilderness trek Moses told the people to comply with priestly instructions regarding leprosy and urged them to remember what Jehovah did to Miriam when they were coming out of Egypt.—Deut. 24:8, 9; see AARON.

Miriam died and was buried at Kadesh in the wilderness of Zin, shortly before Aaron’s death. (Num. 20:1, 28) Centuries later, through his prophet Micah, Jehovah called to remembrance the privilege Miriam enjoyed in association with her brothers when Israel came out of Egypt, saying: “For I brought you up out of the land of Egypt, and from the house of slaves I redeemed you; and I proceeded to send before you Moses, Aaron and Miriam.”—Mic. 6:4.

2. A descendant of Judah.—1 Chron. 4:1, 17, 18.

MIRMAH

(Mirʹmah) [deceit].

A paternal head of the tribe of Benjamin and son of Shaharaim by his wife Hodesh.—1 Chron. 8:1, 8-10.

MIRROR

Ancient hand mirrors (Isa. 3:23) were sometimes made of polished stone, though they were generally made of metal, such as bronze or copper,