Divine Healing Part 5

CHAPTER XXIII.

JESUS HEALS THE SICK.

"He healed all that were sick, that it might be fulfilled which was spoken by Esaias the prophet, saying: Himself took our infirmities and bore our sicknesses"

(Matthew 8:16-17).

In a preceding chapter we have studied the words of the prophet Isaiah. If the reader has still any doubt as to the interpretation of it which has been given, we remind him of that which the Holy Spirit caused the evangelist St. Matthew to write about it. It is expressly said regarding all the sick ones whom Jesus healed, "That it might be fulfilled which was spoken by Esaias the prophet." It was because Jesus had taken on Him our sicknesses that He could, that He ought to heal them. If He had not done so, one part of His work of redemption would have remained powerless and fruitless.

This text of the Word of G.o.d is not generally understood in this way. It is the generally accepted view that the miraculous healings done by the Lord Jesus are to be looked upon only as the proof of His mercy, or as being the symbol of spiritual graces. They are not seen to be a necessary consequence of redemption, although that is what the Bible declares. The body and the soul have been created to serve together as a habitation of G.o.d; the sickly condition of the body is [in general], as well as that of the soul, a consequence of sin, and that is what Jesus came to bear, to expiate and to conquer.

When the Lord Jesus was on earth, it was not in the character of the Son of G.o.d that He cured the sick, but as the Mediator who had taken upon Him and borne sickness, and this enables us to understand why Jesus gave so much time to His healing work, and why also the evangelists speak of it in a manner so detailed. Read for example what Matthew says about it: Matthew 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all all manner of sickness and manner of sickness and all all manner of disease among the people. manner of disease among the people.

4:24 And His fame went throughout all Syria: and they brought unto Him all all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them.

Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing every every sickness and sickness and every every disease among the people. disease among the people.

Matthew 10:1 And when He had called unto Him His twelve disciples, He gave them power against unclean spirits, to cast them out, and to heal all all manner of sickness and manner of sickness and all all manner of disease. manner of disease.

When the disciples of John the Baptist came to ask Jesus if He were the Messiah, that He might prove it to them, He replied, "The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them" (11:5). After the cure of the withered hand, and the opposition of the Pharisees who sought to destroy Him, we read that "great mult.i.tudes followed Him, and He healed them all all" (12:15). When later, the mult.i.tude had followed Him into a desert place, it is said, "And Jesus went forth and saw a great mult.i.tude, and was moved with compa.s.sion toward them, and He healed their sick" (14:14). Farther on: "They sent out into all that country round about, and brought unto Him all all that were diseased; and besought Him that they might only touch the hem of His garment; and as many as touched were made perfectly whole" (14: 35-36). It is said also of the sick which were among the mult.i.tudes that they "cast them down at Jesus feet and He healed them," and Matthew adds: "insomuch that the mult.i.tude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the G.o.d of Israel" (15:30-31). And finally, when He came into the coasts of Judea beyond Jordan, "Great mult.i.tudes followed Him, and He healed them there" (19:2). that were diseased; and besought Him that they might only touch the hem of His garment; and as many as touched were made perfectly whole" (14: 35-36). It is said also of the sick which were among the mult.i.tudes that they "cast them down at Jesus feet and He healed them," and Matthew adds: "insomuch that the mult.i.tude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the G.o.d of Israel" (15:30-31). And finally, when He came into the coasts of Judea beyond Jordan, "Great mult.i.tudes followed Him, and He healed them there" (19:2).

Let us add to these many texts those which give us in detail the account of healings wrought by Jesus, and let us ask ourselves if these healings afford us only the proof of His power during His life here on earth, or if they are not much rather the undoubted and continual result of His work of mercy and of love, the manifestation of His power of redemption which delivers the soul and body from the dominion of sin? Yes; that was in very deed the purpose of G.o.d. If, then, Jesus bore our sicknesses as an integral part of the redemption, if He has healed the sick "that it might be fulfilled which was spoken by Esaias," and if His Savior-heart is always full of mercy and of love, we can believe with certainty that to this very day it is the will of Jesus to heal the sick in answer to the prayer of faith.

CHAPTER XXIV.

FERVENT AND EFFECTUAL PRAYER.

"Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like pa.s.sions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the s.p.a.ce of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit"

(James 5:16-18).

James knew that a faith which obtains healing is not the fruit of human nature; therefore he adds that the prayer must be "fervent." Only such can be efficacious. In this he stands upon the example of Elijah, a man of the same nature ("subject to like pa.s.sions") as we are, drawing therefore the inference that our prayer can be and ought to be of the same nature as his. How then did Elijah pray? This will throw some light upon what the prayer of faith should be.

Elijah had received from G.o.d the promise that rain was about to fall upon the earth (I Kings 18:1), and he had declared this to Ahab. Strong in the promise of his G.o.d, he mounts Carmel to pray (I Kings 18:42; James 5:18).

1 Kings 18 1 And it came to pa.s.s after many days, that the Word of the LORD came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth.

42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, James 5 18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

He knows, he believes that G.o.d's will is to send rain, and nevertheless he must pray, or the rain will not come the rain will not come. His prayer is no empty form; it is a real power, the efficacy of which is about to make itself felt in heaven. G.o.d wills that it shall rain, but the rain will only come at Elijah's request, a request repeated with faith and perseverance until the appearance of the first cloud in the sky. In order that the will of G.o.d shall be accomplished, this will must on one side be expressed by a promise, and on the other it must be received and laid hold of by the believer who prays. He therefore must persevere in prayer that he may show his G.o.d He therefore must persevere in prayer that he may show his G.o.d that his faith expects an answer, and will not grow weary until it is obtained that his faith expects an answer, and will not grow weary until it is obtained.

This is how prayer must be made for the sick. The promise of G.o.d, "The Lord will raise him up," [James 5:15] must be rested on, and His will to heal recognized. Jesus Himself teaches us to pray with faith which counts on the answer of G.o.d; He says to us: "All things whatsoever ye pray for, and ask for, believe that ye have received them and ye shall have them" (Mark 11:24, RV). After the prayer of faith which receives beforehand that which G.o.d has After the prayer of faith which receives beforehand that which G.o.d has promised, comes the prayer of perseverance promised, comes the prayer of perseverance, which does not lose sight of that which has been asked until G.o.d has fulfilled His promise (I Kings 18:43).

1 Kings 18 43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.

There may be some obstacle which hinders the fulfillment of the promise; whether on the side of G.o.d and His righteousness (Deuteronomy 9:18), Deuteronomy 9 18 And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke Him to anger.

or on the side of Satan, and his constant opposition to the plans of G.o.d, something which may still impede the answer to the prayer (Daniel 10:12,13).

Daniel 10 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy G.o.d, thy words were heard, and I am come for thy words.

13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

It may be also that our faith needs to be purified (Matthew 15:22-28).

Matthew 15 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.

23 But He answered her not a word. And His disciples came and besought Him, saying, Send her away; for she crieth after us.

24 But He answered and said, I am not sent but unto the lost sheep of the house of Israel.

25 Then came she and worshipped Him, saying, Lord, help me.

26 But He answered and said, It is not meet to take the children's bread, and cast it to dogs.

27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Whatever it may be, our faith is called to persevere until the answer comes. He who prays six times fervently and stops there, when he ought to have prayed seven times (II Kings 13:18-19), deprives himself of the answer to his prayer.

2 Kings 13 18 And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.

19 And the man of G.o.d was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.

Perseverance in prayer, a perseverance which strengthens the faith of the believer against all which may seem opposed to the answer, is a real miracle; it is one of the impenetrable mysteries of the life of faith. Does it not say to us that the Saviors redeemed one is in very deed His friend, a member of His body, and that the government of the world and the gifts of divine grace depend in some sense upon his prayers? Prayer, therefore, is no vain form. It is the work of the Holy Spirit, who intercedes here on earth in us and by us, and as such, it is as efficacious, as indispensable as the work of the Son interceding for us before the throne of G.o.d. It might seem strange that after having prayed with the certainty of being heard, and having seen therein the will of G.o.d, we should still need to continue in prayer. Nevertheless it is so. In Gethsemane, Jesus prayed three times in succession. On Carmel Elijah prayed seven times; and we, if we believe the promise of G.o.d without doubting, shall pray until we receive the answer. Both the importunate friend at midnight and the widow who besieged the unjust judge are examples of perseverance in seeking the end in view.

Let us learn from Elijah's prayer to humble ourselves, to recognize why the power of G.o.d cannot be more manifested in the Church, whether in the healing of the sick, or in conversion, or sanctification. "Ye have not because ye ask not" (James 4:2). Let it also teach us patience. In the cases where healing is delayed, let us remember that obstacles may exist over which only perseverance in prayer can triumph. Faith which ceases to pray, or which is allowed to relax in its fervor, cannot appropriate that which G.o.d has nevertheless given. Let not our faith in the promises of Scripture be shaken by those things which are as yet beyond our reach. G.o.d's promise remains the same: "The prayer of faith shall save the sick" [James 5:15]. May the prayer of Elijah strengthen our faith. Let us remember that we have to imitate them "who through faith and patience inherit the promises" (Hebrews 6:12). If we learn to persevere in prayer, its fruit will be always more abundant, always more evident, and we shall obtain, as Jesus obtained when He was on earth, healing of the sick, often immediate healing, which shall bring glory to G.o.d.

CHAPTER XXV.

INTERCESSORY PRAYER.

"Confess therefore your sins one to another, and pray one for another, that ye may be healed.

The supplication of a righteous man availeth much in its working"

(James 5:16, ASV).

James begins by speaking to us of the prayers of the elders of the church; but here he addresses all believers in saying: "Pray one for another that ye may be healed." Having already spoken of confession and pardon, he still adds: "Confess... your sins one for another."

This shows us that the prayer of faith which asks for healing is not the prayer of one isolated believer, but that it ought to unite the members of the body of Christ in the communion of the Spirit. G.o.d certainly hears the prayer of each one of His children as soon as it is presented to Him with living faith, but the sick one does not always possess such faith as this. Therefore, that the Holy Spirit may come to act with power, there must generally be the union of several members of the body of Christ unitedly claiming His presence.

This dependence on our brethren should be exercised in two ways. First of all we must confess our faults to any whom we may have wronged, and receive pardon from them. But besides this, if one who is sick has been brought to see in such or such a sin which he has committed the cause of his sickness, and to recognize in it a chastening of G.o.d, he ought in such a case to acknowledge his sin before the elders or brethren in Christ who pray for him, and who are thus enabled to do so with more light and more faith. Such confession will be also a touchstone which tests the sincerity of his repentance, for it is easier to confess our sins to G.o.d than to man. Before he will do it, his humiliation must needs be real and his repentance sincere. The result will be a closer communion between the sick one and those who intercede for him, and their faith will be quickened anew.

"Pray one for another that ye may be healed." Does not this clearly answer that which one so often hears said: What is the use in going to M. Zeller in Switzerland, Dr. Cullis in America, or to Bethshan in London? Does not the Lord hear prayer in whatsoever place it is offered?

Yes; without any doubt wherever a prayer in living faith rises up to G.o.d, it finds Him ready to grant healing; but the Church has so neglected to believe in this truth that it is a rare thing in the present day to find Christians capable of praying in this manner. Thus we cannot be too grateful to the Lord that He has inspired certain believers with the desire to consecrate their lives, in part, to witness to the truth of divine healing. Their words and their faith awaken faith in the heart of many sick ones who, without their help, would never arrive at it. It is precisely these very people who always say to everybody, "The Lord is everywhere to be found." Let Christians learn not to neglect the least part of the marvelous power of their G.o.d, and He will be able to manifest to all that He is always "the Lord that healeth thee" (Exodus 15:26). Let us take heed to obey the Word of G.o.d, to confess one to another, and to pray one for another that we may be healed.

James notes here still another essential condition to successful prayer: it must be the prayer of the righteous. "The supplication of a righteous man availeth much in its working." The Scripture tells us that "he that doeth righteousness is righteous, even as He [(Jesus)] is righteous" (I John 3: 7). James himself was surnamed "The Just," on account of his piety and the tenderness of his conscience. Whether an "elder" or a simple believer, it is only after one is wholly surrendered to G.o.d and living in obedience to His will that one can pray effectually for the brethren. John says as much: "Whatsoever we ask, we receive of Him, because we keep His Commandments, and do the things which are pleasing in His sight" (I John 3:22). It is therefore the prayer of one who lives in intimate communion with G.o.d which "availeth much." It is to such prayer that G.o.d will grant the answer, which He would not be able to give to such other of His children.

We often hear these words quoted: "The prayer of a righteous man availeth much," but very rarely is it taken in connection with its context, or remembered that it is most especially divine healing which is in question here. Oh, may the Lord raise up in His Church many of these righteous men, animated with living faith, whom He can use to glorify Jesus as the divine Healer of the sick!

CHAPTER XXVI.

THE WILL OF G.o.d.

"Thy will be done"

(Matthew 6:10).

"If the Lord will"

(James 4:15).

In days of sickness, when doctors and medicines fail, recourse is generally had to the Words we have here quoted, and they may easily become a stumbling-block in the way of divine healing. How may I know, it is asked, whether it is not G.o.d's will that I should remain ill?

And as long as this is an open question, how can I believe for healing, how can I pray for it with faith? Here truth and error seem to touch. It is indeed impossible to pray with faith when we are not sure that we are asking according to the will of G.o.d. "I can," one may say, "pray fervently in asking G.o.d to do the best for me, believing that He will cure me if it is possible."

As long as one prays thus, one is indeed praying with submission, but this is not the prayer the prayer of faith of faith. That is only possible when we are certain that we are asking according to the is only possible when we are certain that we are asking according to the will of G.o.d will of G.o.d. The question then resolves itself into making sure of what is the will of G.o.d. It is a great mistake to think that the child of G.o.d cannot know what is His will about healing.

In order to know His divine will, we must be guided by the Word of G.o.d. It is His Word which promises us healing. The promise of James 5 is so absolute that it is impossible to deny it. This promise only confirms other pa.s.sages, equally strong, which tell us that Jesus Christ has obtained for us the healing of our diseases, because He has borne our sicknesses.

According to this promise, we have right to healing, because it is a part of the salvation which we have in Christ, and therefore we may expect it with certainty. Scripture tells us that sickness is, in G.o.d's hands, the means of chastening His children for their sins, but that this discipline ceases to be exercised as soon as His suffering child acknowledges and turns from the sin. Is it not as much as to say clearly that G.o.d desires only to make use of sickness to bring back His children when they are straying? [See above]

Sick Christian, open thy Bible, study it and see in its pages that sickness is a warning to renounce sin, but that whoever acknowledges and forsakes his sins finds in Jesus pardon and healing. Such is G.o.d's promise in His Word. If the Lord had in view some other If the Lord had in view some other dispensation for such of His children whom He was about to call home to Him, He dispensation for such of His children whom He was about to call home to Him, He would make known to them His will, giving them by the Holy Spirit a desire to depart; would make known to them His will, giving them by the Holy Spirit a desire to depart; in other special cases, He would awaken some special conviction in other special cases, He would awaken some special conviction; [1 Corinthians 15 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.]

but as a general rule, the Word of G.o.d promises us healing in answer to the prayer of faith.

"Nevertheless," some might say, "is it not better in all things to leave it to the will of G.o.d?"

And they quote the instance of such and such Christians who would have, so to speak, forced the hand of G.o.d by their praying without adding, "Thy will be done," [Matthew 6:10] and who would not have experienced blessing in the answer to their prayers. And these would say, "How do we know whether sickness would not be better for us than health?" Notice here that this is no case of forcing the hand of G.o.d, since it is His Word which tells us that it is His will to heal us. "The prayer of faith of faith shall save the sick" [James 5:15]. G.o.d wills that the health of the soul should have a blessed reflex influence on the health of the body, that the presence of Jesus in the soul should have its confirmation in the good condition of the body. And when you know that such is His will you cannot, when speaking in such a way, say truthfully that you are in all things leaving it to Him. It is not leaving it to Him when you make use of all possible remedies to get healing, instead of laying hold of His promise. Your submission is nothing else than spiritual sloth in view of that which G.o.d commands you to do. shall save the sick" [James 5:15]. G.o.d wills that the health of the soul should have a blessed reflex influence on the health of the body, that the presence of Jesus in the soul should have its confirmation in the good condition of the body. And when you know that such is His will you cannot, when speaking in such a way, say truthfully that you are in all things leaving it to Him. It is not leaving it to Him when you make use of all possible remedies to get healing, instead of laying hold of His promise. Your submission is nothing else than spiritual sloth in view of that which G.o.d commands you to do.

As to knowing whether sickness is not better than health, we do not hesitate to reply that the return to health which is the fruit of giving up sin, of consecration to G.o.d, and of an ultimate communion with G.o.d, is infinitely better than sickness. "This is the will of G.o.d, even your sanctification" (I Thessalonians 4:3), and it is by healing that G.o.d confirms the reality of this.

When Jesus comes to take possession of our body, and cures it miraculously, when it follows that the health received must be maintained from day to day by an uninterrupted communion with Him, the experience which we thus gain of the Saviors power and of His love is a result very superior to any which sickness has to offer. Doubtless sickness may teach us submission, but healing received direct from G.o.d makes us better acquainted with our Lord, and teaches us to confide in Him better. Besides which it prepares the believer to accomplish better the service of G.o.d.

Christian, who art sick, if thou wilt really seek to know what is the will of G.o.d in this thing, do not let thyself be influenced by the opinions of others, nor by thy own former prejudices, do not let thyself be influenced by the opinions of others, nor by thy own former prejudices, but listen to and study what the Word of G.o.d has to say. Examine whether it does not tell but listen to and study what the Word of G.o.d has to say. Examine whether it does not tell thee that divine healing is a part of the redemption of Jesus, and that G.o.d wills that every thee that divine healing is a part of the redemption of Jesus, and that G.o.d wills that every believer should have the right to claim it; see whether it does not promise that the prayer of believer should have the right to claim it; see whether it does not promise that the prayer of every child of G.o.d for this thing shall be heard, and whether health restored by the power of every child of G.o.d for this thing shall be heard, and whether health restored by the power of the Holy Spirit does not manifest the glory of G.o.d in the eyes of the Church and of the world. the Holy Spirit does not manifest the glory of G.o.d in the eyes of the Church and of the world.

Inquire of it; it will answer thee, that, according to the will of G.o.d, sickness is a discipline [most often] occasioned by sin (or shortcoming), and that healing, granted to the prayer of faith, bears witness to His grace which pardons, which sanctifies, and which takes away sin. faith, bears witness to His grace which pardons, which sanctifies, and which takes away sin.

CHAPTER XXVII.

OBEDIENCE AND HEALTH.

"There made he for them a statute and an ordinance, and there he proved them, and said, If thou wilt diligently hearken to the voice of the Lord thy G.o.d, and wilt do that which is right in His sight, and wilt give ear to His Commandments, and keep all His Statutes, I will put none of these diseases upon thee which I have brought upon the Egyptians; for I am the Lord that healeth thee"

(Exodus 15:25-26).

It was at Marah that the Lord gave to His people this ordinance. Israel was just released from the yoke of Egypt when their faith was put to the proof in the desert by the waters of Marah.

It was after He had sweetened the bitter waters that the Lord promised He would not put upon the children of Israel any of the diseases which He had brought upon the Egyptians so long as they would obey Him. They would be exposed to other trials, they might sometimes suffer the need of bread and of water, and encounter great dangers; all these things might come upon them in spite of their obedience, but sickness might not touch them. In a world still under the power of Satan, they might be a b.u.t.t for attacks coming from without, but their bodies would not be oppressed with sickness, for G.o.d had delivered them from it. Had He not said, "If thou wilt diligently hearken to the voice of the Lord thy G.o.d... I will put none of these diseases upon thee which I have brought upon the Egyptians, for I am the Lord that healeth thee?" Again elsewhere, "Ye shall serve the Lord your G.o.d... and I will take sickness away from the midst of thee" (Exodus 23:25; read also Leviticus 26:14-16; Deuteronomy 7:12-16; 28:15-61).

Leviticus 26 14 But if ye will not hearken unto Me, and will not do all these Commandments; 15 And if ye shall despise My Statutes, or if your soul abhor My Judgments, so that ye will not do all My Commandments, but that ye break My Covenant: 16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.

Deuteronomy 7 12 Wherefore it shall come to pa.s.s, if ye hearken to these Judgments, and keep, and do them, that the LORD thy G.o.d shall keep unto thee the Covenant and the mercy which He sware unto thy fathers: 13 And He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee.

14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.

15 And the LORD will take away from thee all all sickness, and will put sickness, and will put none none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.

16 And thou shalt consume all the people which the LORD thy G.o.d shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their G.o.ds; for that will be a snare unto thee.

Deuteronomy 28 15 But it shall come to pa.s.s, if thou wilt not hearken unto the voice of the LORD thy G.o.d, to observe to do all His Commandments and His Statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: 16 Cursed shalt thou be in the city, and cursed shalt thou be in the field.

17 Cursed shall be thy basket and thy store.

18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.