After all these years, my thoughts and feelings about miracles are still a bit of a jumble.  I offer the following as an attempt to ‘nail my colours to the fence’ (as it were).  These are pretty much bare propositions; elaboration by way of argument or evidence may be found elsewhere:-

1. A miracle is an extraordinary event in the natural world, prompting people to respond, “This is the Lord’s doing, it is wonderful in our eyes.”  This contrasts with the use of the word ‘miracle’ in popular usage today, where (even amongst Christians) it is frequently used in a trivial or metaphorical sense.
2. We should not to attempt to draw too definite a line between ‘natural’ and ‘supernatural’ events; between between God’s providential ordering of all things and his more direct actions.  Scripture insists that God is Lord of all: in the quiet arrangement of apparent co-incidences in the life of Ruth, for example, as well as in the signs and wonders of the book of Acts.
3. Miracles are themselves of various types and degrees.  Some, for example, could be regarded as ‘miracles of timing’, in which an event occurs that is explainable by ordinary causes, but the timing is of particular significance.  Others could be seen as intensifications of processes otherwise best regarded as ‘natural’ or ‘human’.  Still others (supremely the resurrection of Jesus) admit of no natural explanation, but are clearly supernatural.
4. Miracles are, by their very nature, exceptional.  A world in which miracles took place ‘on demand’ would be a very different place than the one that we inhabit.  In would be one in which scientific enquiry was impossible, where risks could be heedlessly taken (because their effects could always be reversed).  The mechanics of such a world would reflect on its Creator, who in his wisdom has determined that things will generally work in a orderly and predictable manner.
5. Miracles do not appear uniformly across the pages of the Bible.  ‘Miracles clustered round the principal organs of revelation at fresh epochs of revelation, particularly Moses the lawgiver, the new prophetic witness spearheaded by Elijah and Elisha, the Messianic ministry of Jesus, and the apostles, so that Paul referred to his miracles as “the things that mark an apostle”.’ (Stott)
6. The miracles of Jesus were complete and instantaneous (in almost every case).  Although we do read of his being ‘unable’ to perform ‘many’ miracles in one place, due to the people’s unbelief (Mt 13:58; Mk 6:5), there is no record of any failed attempt to perform a miracle.
7. Although we should not discount the compassionate element Jesus’ miracles, the frequent references to them as ‘signs’ (especially in John’s gospel) prompts us to think of them as pointing away from themselves to the question of who he is and what he accomplished.
8. The apostolic miracles that occurred following the pouring out of the Holy Spirit on the Day of Pentecost share the frequency and intensity that characteristed those of our Lord.  Indeed, we may understand them to be a significant part of what Jesus continued ‘to do and to teach’ (see Acts 1:1), and to signpost to the continuing presence, grace and power of the risen and ascended Christ.
9. Miracles may also be thought of as anticipations of God’s renewal of creation, of which the first act was Christ’s resurrection.  Thus, miracles share in the ‘already/not yet’ of the present age.
10. We have no reason, to think that God will not, still less cannot, grant miracles in our own day.  Subsequent to the Pentecostal miracles, miracles are quite well attested, particularly during times of spiritual renewal.  In his landmark study of miracles, Craig Keener has estimated that around 200,000,000 people in the world today claim to have experienced or witnessed a miracle.  Only an irrational scepticism finds it possible to dismiss all of these as mistaken or fraudulent claims.
11. There may be special situations in which miracles are particularly appropriate today, ‘for example, on the frontiers of mission and in an atmosphere of pervasive unbelief which calls for a power encounter between Christ and Antichrist. But Scripture itself suggests that these will be special cases, rather than “a part of daily life”.’ (Stott)
12. Nevertheless, miracles subsequent to the time of Christ and his apostles do not have the frequency and intensity of those former times.  Indeed, some contemporary claims to miracles – for example, by healing evangelists – are exaggerated (or misguided, or fraudulent).  There may well be a core of validity in the claims made by, or on behalf of, such practitioners, but, sadly, these claims are sometimes tarnished by impurity of doctrine or of life.  Indeed, Scripture itself prompts us to expect counterfeit miracles.
13. It may be that for various reasons and in different ways, many sections of the Christian church today do not live close enough to God to experience many (or any) miracles.
14. We should be concerned pastorally for those instances in which family and friends praying for the healing of a loved one who has become terminally ill, only for that person to die.  The dangers are manifold: inhibit an appropriate acceptance of and preparation for death (which we must all experience, until Christ returns); often involve a misunderstanding of God’s guidance (including a misappropriation of some Bible verse or other); bring the Christian witness to the gospel and the power of prayer into disrepute); lead to ‘spiritual disappointment’ in those who had thought that God would grant a miracle, only to discover that he has not; question their own faith (“If only we’d believed more strongly…”).
15. If we are to recover belief in and exercise of, ‘gifts of healings’, then perhaps we should pray with equal fervency for gifts such as those of knowledge and prophecy, and discerning of spirits.  Such gifts, exercised alongside that of miracle-working, would help us to see that God not only can intervene supernaturally; but that he will in this instance.
16. We should avoid a mechanical approach to miracles (“If only more people have prayed…”, or, “If only we had more faith…”.   Our relationship with God, as expressed in prayer, is relational, not transactional.