Among the many questions raised by the Gospel stories of Jesus’ miracles, half a dozen are perhaps particularly pressing. How do the miracles differ from magic (if they do; Morton Smith’s recent book Jesus the Magician argues that they do not)? What criteria is one to invoke to distinguish authentic from inauthentic miracles in the Gospels? What have Form and Redaction Criticism to say about the miracle narratives? Do the Gospels see the miracles of Jesus in a different light from the oral tradition and from the historical Jesus? Are the ways that Jesus, the oral tradition and the evangelists saw the miracles valid and/or mandatory for Christians today? I hope to say something by way of answer to each of these questions, but my method will not be to examine the questions in the abstract, but to look at three specific miracle stories and to attempt to cope with the problems that each throws up.

First, though, one general point. Namely, that the New Testament evidence makes it very difficult to subscribe to the view that Jesus did not work any miracles at all. In the Gospel of Mark, 209 out of 666 verses (the figures come from Richardson) deal directly or indirectly with miracles. Press back into the Gospel sources, if you will, and look in turn at Q, Mark, special Matthew, special Luke, and John and in each (probably independent) source Jesus is seen as a miracle worker.