Faith Healing
Essentially there are three beliefs regarding divine healing.
The first belief is that healing is not in the atonement. That is not to say that proponents of this view believe that physical healing doesn’t occur. But, they believe it is in no way guaranteed by the work of Christ. When healing does occur, it is an “uncovenanted mercy” - God has not promised us that it would occur and he is not obligated to heal. He simply has mercy, for reasons we don’t understand, and sometimes heals someone. One of the assumptions behind this view is that human persons are divided into components: spiritual, physical, emotional, et cetera. The atonement is thus seen as having significance and saving power for only our spiritual component (by forgiveness of sins), which has already taken place through faith. http://www.theropps.com/papers/Winter1998/HealingInTheAtonement.htm
Please allow me to digress for a moment to define the word: “atonement.” First I will give the theological definition as stated in the Evangelical Dictionary of Theology, edited by Walter A. Elwell (Grand Rapids, Michigan: Baker Book House 1984). Under the subtitle: Atonement, it reads partly as follows.
“Thus sacrifice must be offered—not the sacrifice of animals, which cannot avail for men (Heb. 10:4), but the perfect sacrifice of Christ (Heb. 9:26; 10:5-10). Christ paid sin’s due penalty (Rom. 3:25-26; 6:23; Gal. 3:13). He redeemed us (Eph. 1:7), paying the price that sets us free (I Cor. 6:20; Gal.:1). He made a new covenant (Heb. 9:15). He won the victory (I Cor. 15:55-57). He effected the propitiation that turns away the wrath of God (Rom. 3:25), made the reconciliation that turns enemies into friends (Eph. 2:16). His love and his patient endurance of suffering set an example (I Pet. 2:21); we are to take up our cross (Luke 9:23). Salvation is many-sided. But however it is viewed, Christ has taken our place, doing for us what we could not do for ourselves. Our part is simply to respond in repentance, faith, and selfless living.” (p.97).
When one speaks about healing in the atonement, one is referring to what Jesus did for us in His death, burial, and resurrection. Matthew 8:17 says that Jesus carried our sicknesses and diseases in His own body. Matthew is quoting the Prophet Isaiah. In Isaiah 53:4 it speaks about the Suffering Servant who will come (Jesus) and take up (on the cross) our “infirmities” and “sorrows” (NIV); the scripture in the King James Version is more obscured than Matthew’s in reference to healing. The Amplified Bible translates the Hebrew of Isaiah 53:4 to read,
“Surely He has borne our griefs (sicknesses, weaknesses, and distresses) and carried our sorrows and pains [of punishment], yet we [ignorantly] considered Him stricken, smitten, and afflicted by God [as if with leprosy].”
The major problem with the first stated belief regarding healing, from a pastoral perspective, is that it doesn’t really explain to people why [only] some are healed. Healing is seen just as a mysterious, seemingly random act of love contained in ‘God’s sovereignty’. While it is indeed an act of love on God’s behalf, we are left with an image of a God who is capricious and unfair. People may think, “He healed Mary, but not me!” or “Why did Mr. Smith get healed and my dad die? Does God love that family more than mine?” This view can give no adequate explanation to people who are hurting when God does not heal. http://www.theropps.com/papers/Winter1998/HealingInTheAtonement.htm
Now I return to the second of three major beliefs about healing in the atonement. The second belief is that healing is in the atonement and that it can be appropriated or claimed here and now. This view states that God wills that we [all] be healed here and now. A direct cause and effect relationship is drawn between faith and healing. If we have enough faith and pray hard enough, God will always heal…God does clearly stand on the side of healing as we shall see below, but many Pauline texts also indicate times where the apostle Paul was himself not healed or he couldn’t heal others he was in contact with (see 1 Tim 5:23, 2 Tim 4:20, Phil 3:25-27, Gal 4:13-15, et cetera). In none of these situations is there an indication of a lack of faith (Ibid: http://www.theropes.com).
The first belief could not explain why some people are healed. This view cannot explain why some people are not healed! The explanation given is very inadequate: when someone is not healed, it is because they have failed to appropriate the healing that God has offered them. Either their faith, the faith of the people praying, or the faith of the community is not strong enough - they are to blame. The psychological and spiritual damage this teaching can result in is obvious. Even in faith, many times healing does not occur [see: http://www.letusreason.org/Wf25.htm]. What is the conclusion for the person not healed who has been taught this theology? Either they lament over their own inadequate faith or they decide that God must not have really cared. Either can tragically destroy their relationship with God (Ibid: http://www.theropes.com).
The third belief and one that I am comfortable with is this: The third and final view I will present here also states that physical healing is in the atonement. It is not, however, guaranteed in this life. The healing we are guaranteed in the atonement is instead an eschatological reality. That is, it is something that will be completely fulfilled at the end of time, at the final resurrection, when God’s Kingdom comes in all its glory. Things which are eschatological in nature, however, are also to a certain extent present now, in this life. When God the Son became man in the person of Jesus Christ, the
http://www.theropps.com/papers/Winter1998/HealingInTheAtonement.htm).
Our tenants of faith at
12. Divine Healing (number 12 of 16)
Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers.
The rest of this document defends this tenant of faith based upon what I believe the Bible states emphatically regarding divine healing for today. I.In order for this third view, the basic view of divine healing at Faith Fellowship Church, to be valid it must answer the two related questions which the above views failed to adequately answer: “Why are some people healed?” and “Why are some people not healed?” Both questions are answered in an eschatological understanding of the atonement. When people are healed, they are healed as a manifestation of the Kingdom. This healing is not only God’s grace for the person healed, but also proclaims God’s glory. It is an affirming sign to the believing community and a witness to unbelievers. Why God does this in any particular case is still a mystery, however. But because when healings do occur it is for the whole body of Christ, when people are not healed, this doesn’t need to be seen as a lack of love for that person. In fact, God has also provided (perhaps greater) gifts through the Spirit for those that are not physically healed in this life. He gives them assurance of his presence and his strength in their life through their weakness:
[Christ] said to me, “My grace is sufficient for you, for power is made perfect in weakness.” So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong (2 Cor 12:9-10). (See also 1
Christ has completely identified with us in our suffering and pain through his own life as a human and his death on the cross. Even if we were all healed of our physical illnesses and infirmities, that healing can only be a temporary solution. We all die eventually, regardless of healing we receive. Relationship and the blessing of God’s presence, on the other hand, are eternal, and much more important.
Too often ministries of healing have come from the perspective that physical healing is guaranteed in this life. The damaging results have been shown above. But the Bible is clear that we should participate in the inbreaking of God’s kingdom by healing the sick through prayer (Luke 9:1-6; Jas 5:14-16). In the mystery of the tension we now live in - with the Kingdom partially here, but not fully realized - some will not be healed when we pray. We must to them also, perhaps most importantly, minister God’s love and peace. We must remind the unhealed that God is there with them in their physical brokenness and pain, and that through relationship with him they can have great joy even in that place. This gives our plans for ministry in this area validity and integrity for the whole body of the church (Ibid:http://www.theropps.com/papers/Winter1998/HealingInTheAtonement.htm).
II. How may God heal us? He can do this in one of various ways. He may heal us through prayer (James 5:13-16). The “prayer of faith” brings physical healing and our faith must be placed in the Healer—Jesus Christ. Too often ministers give the impression that your faith heals you. Faith can only be a channel by which God works in our lives. The believer praying in faith for his healing does not place his faith in “faith” but in Christ alone. His healing comes from God by his faith in Jesus. All the promises of God are in Christ Jesus. And they are “yes” so we say, “Amen” (II Corinthians 1:20-22). Regarding God’s promises for us, He has placed them all in Jesus. If we want the promise of healing in our body, we must go to Jesus—the Healer—and say, “So be it.”
III.God may heal us with the “laying on of hands” by a minister or laity. Hebrews chapter six is a caveat against forbidding this local church ordinance. In other words, we are to continue the “laying on of hands,” trusting God to work through them. God has placed ministry gifts in the church—Apostles, Prophets, Evangelists, Pastors and teachers (Ephesians chapter four). A man or women in ministry who is called by God to one of these five offices may be used of God as a tool to bring divine healing to a local church body. Or God may choose to use any believer to be a tool of healing as the Holy Spirit moves on the believer to operate in one or more of the nine gifts of the Holy Spirit (see I Corinthians 12).
IV.God may heal us as we trust His Word for divine intervention. My experience with healing has come, at times, by this discipline. If sick, I seek God for healing first. Some of
Conclusion:In conclusion I must repeat what was stated earlier. Jesus purchased our forgiveness and physical healing on the cross. I believe this with all my heart; however, His redemptive gifts come to us in this life as an “earnest.” In other words, we are justified by faith in Jesus. We are being sanctified as we walk in the power of the Holy Spirit. And one day—either by way of the Rapture or Resurrection of the body—we will receive our complete salvation (Romans chapter 8). Until the time of complete salvation by glorification, we are given the Holy Spirit, sufficiently I might add, as a down-payment for what is to come. What is to come? Salvation in it fullness. One day we will be freed from the very presence of sin. We will receive an immortal body, thus fulfilling God’s promise to save and heal us completely. Oh! What a day that will be. Glory. Remember, the last enemy to be defeated is physical death. When sin is removed by God for good—there will be no more sickness, tears of sorrow, nor death (see Revelation chapter 21 and 22). So rejoice.
Keep the faith in spite of what you experience in this temporary dwelling. By all means stay the course until your assignment is completed. And remember—this is our hope of glory—Jesus Christ our soon coming King of Kings and Lord of Lords.
Pastor T.
