A miracle is when God disrupts the natural order of Creation to cause an event with no natural explanation. When and why God chooses to perform miracles is a bit of a mystery, yet I expect we’d all love to see one; for many of us it would be a first. They’re indeed rare, and it’s quite natural to ask why God doesn’t do them more often, and put Himself on public display.
Yet a better question may be whether our desire to see a miracle or a sign from God is healthy and appropriate. God certainly does them from time to time, so there’s evidently good purpose in them when they occur, but is it ever right to ask God to perform a miracle or a sign to help us with our faith? or to be seeking signs and wonders, pursuing the miraculous as a manner of life?
As Christ rebukes Jewish leadership for their unbelief, some asked Him to perform a miracle or sign to prove He was/is the Messiah. Yet Christ dismisses the request, saying evil and adulterous people ask for signs. (Mt 12:38-39)
And as Zacharias asked how he would know if the prophetic words of the angel of God would be fulfilled, evidently asking for some additional proof beyond the simple angelic promise, he was questioning God’s character, so God rebuked his unbelief, striking him with dumbness for nearly a year. (Lk 1:18-20)
On the other hand, God didn’t seem to mind Gideon’s request for a sign that he’d be victorious in battle, asking for dew only upon fleece, and then only on the ground. (Ju 6:36-40) Evidently, there are times when our faith is weak, and it’s OK to ask for a little confidence boost.
Perhaps it’s related to our motive, what we’re struggling with. If we’re responding to all the light we have, if what we’re wanting to believe has little evidence to support it, and the personal stakes for acting on it are high, as in Gideon’s case, perhaps the request is reasonable. But if we’re just being stubborn and selfish, as the Jewish leaders evidently were, or if we’re putting God to the test, as perhaps Zacharias did, then this displeases God. (1Jn 5:10)
Asking for proof of God’s existence, when Creation itself proves it undeniably, when even atheists inadvertently prove God is real in the very delusion of denial, this is wickedness. Just like Pharisees asking for further proof of Christ’s Messianic claim in the face of countless miracles, unmatched in all human history (Jn 15:24), in light of the power, precision and holiness of His message (Jn 7:46) … not a good idea. (Jn 4:49)
Even now, those with reasonable access to the abundant witness of Christ’s resurrection (Ac 17:31) and message (Jn 12:48) will be held accountable for how they respond. Additional proof should not be expected here; it might do more harm than good. (Mt 13:58)
Our interest in finding proof where God has not provided it, desiring further miraculous witness when God is generally pleased to work merely through apparently natural means, may be problematic in itself. The very existence of the Tanach is more powerful testimony than a resurrection (Ac 16:31), and its prophetic content is more compelling than Christ appearing to us in person. (2Pe 1:19)
God provides sufficient witness to convince anyone who’s willing to see, but not so much that mercifully limiting the condemnation of unbelievers is unreasonable. (Ro 11:32) We should be thankful for the abundant testimony God has already provided, and trust that the amount and types of evidence He chooses to give us are perfectly suited to fulfill His ultimate purposes and glorify Himself.