How Can We Deal with Arguments Against Miracles?

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Introduction: The Crucial Role of Miracles in the Biblical Record

Miracles are central to the Christian faith and the integrity of the Bible. The entire biblical narrative—from Genesis to Revelation—is punctuated by divine acts that transcend natural laws. These miraculous events not only authenticate the authority of the message but serve as divine interventions that advance God’s redemptive plan. From the parting of the Red Sea (1446 B.C.E.) to the resurrection of Jesus Christ (33 C.E.), the Bible presents miracles as real historical occurrences. Modern skepticism, however, often dismisses such reports as myth, fabrication, or primitive misunderstandings of natural phenomena.

This article will rigorously examine the primary arguments against miracles, focusing on their philosophical, scientific, and historical underpinnings. We will also evaluate the strength of biblical miracles, particularly the resurrection of Jesus Christ, against modern critical challenges. Each objection will be scrutinized using the historical-grammatical method, and responses will be grounded in both the biblical text and sound reasoning.

I. Defining a Miracle: Beyond Natural Law

A miracle, properly defined, is a divine act that supersedes the ordinary processes of nature. It is not merely something we do not understand or cannot yet explain. A biblical miracle is an event wrought by God that interrupts the established order of creation for a specific purpose. This definition excludes anomalies, statistical improbabilities, or misidentified natural occurrences. The parting of the Red Sea (Exodus 14:21-22), the sun standing still in Joshua’s conquest (Joshua 10:12-14), and the resurrection of Lazarus (John 11:43-44) were not random or unexplained natural phenomena. They were deliberate acts of divine will at precisely ordained times.

II. David Hume’s Philosophical Objection to Miracles

The most influential philosophical argument against miracles originates with David Hume (1711–1776), a Scottish Enlightenment thinker. Hume argued that “a miracle is a violation of the laws of nature,” and since natural laws are established by uniform human experience, the probability of a miracle occurring is infinitely lower than the probability that a human witness is mistaken or lying. Therefore, no testimony is sufficient to establish a miracle unless its falsehood would be even more miraculous than the event it seeks to establish.

This argument, though rhetorically forceful, is logically circular. Hume defines miracles as impossible and then concludes they cannot happen. His premise assumes his conclusion. Moreover, Hume’s understanding of natural law is static and absolute, failing to account for any divine agency. If God exists—as Hume does not definitively disprove—then it is logically consistent that God, as the Creator of natural law, can intervene in His creation. Hume’s assumption excludes the possibility of theism from the outset, rendering his argument invalid in any theistic framework.

Furthermore, Hume overstates the uniformity of human experience. He presumes that all cultures and historical accounts that testify to miracles are either ignorant or dishonest, a view that is both ethnocentric and unsupported by objective historical analysis.

III. The Argument from Natural Law and Scientific Consistency

Modern objections to miracles often appeal to science, asserting that miracles violate immutable natural laws. However, science itself is a descriptive discipline, not a prescriptive one. It describes what typically occurs under observed conditions but cannot determine what must occur in every case. The scientific method relies on induction, which does not and cannot exclude the possibility of a miracle.

Albert Einstein himself stated: “Science without religion is lame, religion without science is blind.” Though Einstein was not a biblical theist, he recognized the limitations of scientific inquiry when addressing metaphysical realities. In the framework of biblical theism, the existence of natural law is itself an evidence of a Lawgiver. The consistent operation of the physical world makes miracles identifiable as exceptions to the norm, not contradictions of it.

In addition, even secular physics posits scenarios where normal rules collapse. Singularities, such as those theorized at the beginning of the universe or at the center of black holes, suggest that natural law, as we know it, is not all-encompassing. These are exceptions within the framework of physics itself. If exceptions are admissible in theoretical physics, why should they be dismissed a priori in theological contexts?

IV. Miracles and the Problem of Fraudulent Claims

Another frequent objection is that many so-called miracles are fraudulent. This argument posits that since some miracle claims are demonstrably false, therefore all are suspect. This is a textbook example of the fallacy of composition—concluding that what is true of some is true of all.

False miracle claims, such as those found in occult practices, modern faith-healing revivals, or pseudo-scientific “miracle” products, do exist. These are often exposed under scrutiny. However, the presence of counterfeit does not imply the non-existence of the genuine. The prevalence of counterfeit currency does not negate the existence of authentic legal tender. Likewise, fraudulent religious claims have always existed alongside authentic divine actions. Even in biblical times, there were false prophets and deceivers (Deuteronomy 13:1-5; Matthew 24:24). This does not undermine the legitimacy of true prophets or genuine miracles, but rather confirms the need for discernment and doctrinal soundness.

V. Miracles in Times of Ignorance? An Argument from Historical Arrogance

Hume and many modern skeptics argue that miracles are products of ignorance, that ancient people were simply uneducated and therefore more likely to believe fantastic claims. This assumption is both condescending and historically inaccurate. Ancient cultures had extensive knowledge in areas such as astronomy, medicine, engineering, and architecture. The Egyptians built pyramids with extraordinary precision by 2600 B.C.E. The Babylonians had advanced mathematical understanding and developed accurate astronomical tables long before modern astronomy.

Moreover, biblical authors demonstrate a clear recognition of natural order and the abnormal nature of miracles. For example, Joseph initially dismissed Mary’s pregnancy because he knew it contradicted natural law (Matthew 1:18-19). Thomas demanded empirical proof of Jesus’ resurrection (John 20:24-29). The disciples did not initially believe the reports of the empty tomb (Luke 24:11). These reactions reveal that even in the first century, people were not naïve; they knew that dead men do not ordinarily rise. It is precisely because they knew the laws of nature that they were struck by the miraculous.

VI. The Historicity and Eyewitness Basis of Miracles in the Bible

Miracles in Scripture are not isolated events recounted in a vacuum. They are grounded in historical narrative, geographical specificity, and eyewitness testimony. The most thoroughly attested miracle is the resurrection of Jesus of Nazareth on Nisan 16, 33 C.E. This event is documented in multiple independent sources within the New Testament, which themselves meet the criteria of historical reliability—early dating, multiple attestation, enemy attestation, and the criterion of embarrassment.

The resurrection appearances are recorded as being witnessed by individuals and groups (1 Corinthians 15:3-8), in various settings and times. The empty tomb, early creed (1 Corinthians 15:3-5), and transformation of the disciples from fearful deserters to bold proclaimers all point to an actual event, not a hallucination or fabrication.

If the body of Jesus had remained in the tomb, Christianity would never have gained traction in Jerusalem, the very city of His crucifixion. Instead, His followers began preaching the resurrection publicly within weeks of the event (Acts 2:22-36), in a hostile environment, facing death, and without material gain.

VII. Miracles as Consistent with God’s Redemptive Plan

Biblical miracles are not arbitrary. They serve specific theological and redemptive purposes. They reveal God’s character, authenticate His messengers, and validate His covenantal promises. The ten plagues of Egypt (Exodus 7–12, ca. 1446 B.C.E.) were not mere spectacles but direct confrontations with Egyptian deities and displays of Jehovah’s supremacy. The resurrection of Christ is the guarantee of the believer’s future resurrection (1 Thessalonians 4:14-17). These miracles are not stand-alone events; they are consistent with the coherent, unfolding plan of God through history.

VIII. Eyewitnesses: Integrity and Transformation

The transformation of the disciples into willing martyrs is a powerful testimony to their conviction. Men do not suffer torture and death for what they know to be a lie. The apostle Paul, a former persecutor of the church, became its most ardent missionary after a post-resurrection encounter with Christ (Acts 9:1-22). The apostle James, Jesus’ half-brother who once doubted His messiahship, became a leader in the Jerusalem church (John 7:5; Galatians 1:19; Acts 15). Their transformation demands a sufficient cause. The best explanation is that they truly encountered the risen Christ.

IX. Miracles in the Biblical Record: Not Normative, but Purposeful

Miracles are not normative, even in Scripture. They appear in concentrated periods during key redemptive moments: the Exodus and wilderness wanderings, the ministries of Elijah and Elisha, the ministry of Jesus, and the apostolic age. This pattern reinforces their purpose—to validate God’s message and messengers. It also underscores the reality that miracles are not fabrications of a credulous age but rare divine interventions with specific theological intent.

X. Assessing Miraculous Claims in Light of Biblical Revelation

When we assess the claims of miracles, we must examine whether they align with God’s revealed Word. Miracles that contradict Scripture are immediately suspect, no matter how dramatic. Scripture, being the final authority, acts as the standard by which all experiences and claims must be measured. This aligns with the principle stated in Deuteronomy 13:1-5, where even real signs and wonders are to be rejected if they promote false worship.

XI. Summary of the Evidentiary Support for Biblical Miracles

The historical, testimonial, and theological evidence strongly supports the occurrence of miracles as recorded in Scripture. They are not irrational violations of immutable law but acts of a sovereign God within His own creation. Their occurrence is supported by credible eyewitnesses, their purpose is consistent with God’s revealed character and plan, and their record has stood the test of centuries of scrutiny and opposition.

While Hume and others have raised objections, these are built on flawed assumptions and logical fallacies. Biblical miracles, particularly the resurrection of Jesus, remain among the best-attested events of ancient history. Their evidential foundation is robust, their theological coherence is undeniable, and their apologetic value remains central to the defense of the Christian faith.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).