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Divine
Healing By
Andrew Murray (Answers to your questions about Sickness, Healing, Anointing etc. by a
saint mightily used of God to edify His Church) Preface “The publication of this
work may be regarded as a testimony of my faith in divine healing. After being
stopped for more than two years in the exercise of my ministry, I was healed by
the mercy of God in answer to the prayer of those who see in Him ‘the Lord that
healeth thee’ (Ex. 15:26). “This healing, granted
to faith, has been the source of rich spiritual blessing to me. I have clearly
seen that the Church possesses in Jesus, our Divine Healer, an
inestimable treasure, which she does not yet know how to appreciate. I have
been convinced anew of that which the Word of God teaches us in this matter,
and of what the Lord expects of us; and I am sure that if Christians learned to
realize practically the presence of the Lord that healeth,
their spiritual life would thereby be developed and sanctified. I can therefore
no longer keep silence, and I publish here a series of meditations, with the
view of showing, according to the Word of God, that ‘the prayer of faith’
(James 5:15) is the means appointed by God for the cure of the sick, that this
truth is in perfect accord with Holy Scripture, and that the study of this
truth is essential for everyone who would see the Lord manifest His power and
His glory in the midst of His children.” - ANDREW MURRAY CHAPTER 1 Pardon and Healing “But that ye may know
that the Son of man hath power on earth to forgive sins (then saith he to the sick of the palsy), Arise, take up thy bed
and go unto thine house” (Matt. 9:6). In man two natures are
combined. He is at the same time spirit and matter, heaven and earth, soul and
body. For this reason, on one side he is the son of God, and on the other he is
doomed to destruction because of the Fall; sin in his
soul and sickness in his body bear witness to the right which death has over
him. It is the twofold nature which has been redeemed by divine grace. When the
Psalmist calls upon all that is within him to bless the Lord for His benefits,
he cries, “Bless the Lord, O my soul, who . . . forgiveth
all thine iniquities, who healeth
all thy diseases” (Ps. 103: 3). When Isaiah foretells the deliverance of his
people, he adds, “The inhabitant shall not say, I am sick; the people that
dwell therein shall be forgiven their iniquity” (Isa.
33:24). This prediction was
accomplished beyond all anticipation when Jesus the Redeemer came down to this
earth. How numerous were the healings wrought by Him who was come to establish
upon earth the kingdom of heaven! Whether by His own acts or whether afterwards
by the commands which He left for His disciples, does He not show us clearly
that the preaching of the Gospel and the healing of the sick went together in
the salvation which He came to bring? Both are given as evident proof of His
mission as the Messiah: “The blind receive their sight and the lame walk.., and
the poor have the Gospel preached to them” (Matt. 11: 5). Jesus, who took upon
Him the soul and body of man, delivers both in equal measure from the
consequences of sin. This truth is nowhere
more evident or better demonstrated than in the history of the paralytic. The
Lord Jesus begins by saying to him, “Thy sins be forgiven thee,” after which He
adds, “Arise and walk.” The pardon of sin and the healing of sickness complete
one the other, for in the eyes of God, who sees our entire nature, sin and
sickness are as closely united as the body and the soul. In accordance with the
Scriptures, our Lord Jesus has regarded sin and sickness in another light than
we have. With us sin belongs to the spiritual domain; we recognize that it is
under God’s just displeasure, justly condemned by Him, while sickness, on the
contrary, seems only a part of the present condition of our nature, and to have
nothing to do with God’s condemnation and His righteousness. Some go so far as
to say that sickness is a proof of the love and grace of God. But neither the
Scripture nor yet Jesus Christ Himself ever spoke of sickness in this light,
nor do they ever present sickness as a blessing, as a proof of God’s love which
should be borne with patience. The Lord spoke to the disciples of divers sufferings which they should have to bear, but when
He speaks of sickness, it is always as of an evil caused by sin and Satan, and
from which we should be delivered. Very solemnly He declared that every
disciple of His would have to bear his cross (Matt. 16:24), but He never taught
one sick person to resign himself to be sick. Everywhere Jesus healed the sick,
everywhere He dealt with healing as one of the graces belonging to the kingdom
of heaven. Sin in the soul and sickness in the body both bear witness to the
power of Satan, and “the Son of God was manifested that he might destroy the
works of the devil” (I John 3:8). Jesus came to deliver men
from sin and sickness that He might make known the love of the Father. In His
actions, in His teaching of the disciples, in the work of the apostles, pardon
and healing are always to be found together. Either the one or the other may
doubtless appear more in relief, according to the development or the faith of
those to whom they spoke. Sometimes it was healing which prepared the way for
the acceptance of forgiveness, sometimes it was
forgiveness which preceded the healing, which, coming afterwards, became a seal
to it. In the early part of His ministry, Jesus cured many of the sick, finding
them ready to believe in the possibility of their healing. In this way He
sought to influence hearts to receive Himself as He who is able to pardon sin.
When He saw that the paralytic could receive pardon at once, He began by that
which was of the greatest importance; after which came the healing which put a
seal on the pardon which had been accorded to him. We see, by the accounts
given in the Gospels, that it was more difficult for the Jews at that time to
believe in the pardon of their sins than in divine healing. Now it is just the
contrary. The Christian Church has heard so much of the preaching of the
forgiveness of sins that the thirsty soul easily receives this message of
grace; but it is not the same with divine healing; that is rarely spoken of;
the believers who have experienced it are not many. It is true that healing is
not given in this day as in those times, to the multitudes whom
Christ healed without any previous conversion. In order to receive it, it is
necessary to begin by confession of sin and the purpose to live a holy life.
This is without doubt the reason why people find more difficulty to believe in
healing than in forgiveness; and this is also why those who receive healing
receive at the same time new spiritual blessing, feel more closely united to
the Lord Jesus, and learn to love and serve Him better. Unbelief may attempt to
separate these two gifts, but they are always united in Christ. He is always
the same Savior both of the soul and of the body,
equally ready to grant pardon and healing. The redeemed may always cry: “Bless
the Lord, 0 my soul.., who forgiveth all thine iniquities, who healeth all
thy diseases” (Ps. 103:3). CHAPTER 2 Because of Your Unbelief “Then came the disciples
to Jesus apart, and said, Why could not we cast him
out? “And Jesus said unto
them, Because of your unbelief: for verily I say unto you, If ye have faith as
a grain of mustard seed, ye shall say unto this mountain, Remove hence to
yonder place; and it shall remove; and nothing shall be impossible to you~~
(Matt. 17:19, 20). When the Lord Jesus sent
His disciples into different parts of In our days divine
healing is very little believed in, because it has almost entirely disappeared
from the Christian Church. One may ask the reason, and here are the two answers
which have been given. The greater number think that miracles, the gift of
healing included, should be limited to the time of the primitive Church, that
their object was to establish the first foundation of Christianity, but that
from that time circumstances have altered. Other believers say unhesitatingly
that if the Church has lost these gifts, it is by her own fault; it is because
she has become worldly that the Spirit acts but feebly in her; it is because
she has not remained in direct and habitual relation with the full power of the
unseen world; but that if she were to see anew springing up within her men and
women who live the life of faith and of the Holy Spirit, entirely consecrated
to their God, she would see again the manifestation of the same gifts as in
former times. Which of these two opinions coincides
the most with the Word of God? Is it by the will of God that the “gifts of
healing” have been suppressed, or is it rather man who is responsible for it?
Is it the will of God that miracles should not take place? Will He in
consequence of this no longer give the faith which produces them? Or again, is
it the Church which has been guilty of lacking faith? What Saith the Scripture? The Bible does not authorize us, either by the words of the
Lord or His apostles, to believe that the gifts of healing were granted only to
the early times of the Church; on the contrary, the promises which Jesus made
to the apostles when He gave them instructions concerning their mission,
shortly before His ascension, appear to us applicable to all times (Mark
16:15—18). Paul places the gift of healing among the operations of the Holy
Spirit. James gives a precise command on this matter without any restriction of
time. The entire Scriptures declare that these graces will be granted according
to the measure of the Spirit and of faith. It is also alleged that
at the outset of each new dispensation God works miracles, that it is His
ordinary course of action; but it is nothing of the kind. Think of the people
of God in the former dispensation, in the time of Abraham, all through the life
of Moses, in the exodus from But, it is said,
miracles were much more necessary in the early days of Christianity than later.
But what about the power of heathenism even in this day, wherever the Gospel
seeks to combat it? It is impossible to admit that miracles should have been
more needful for the heathen in In order to prove that
it is the Church’s unbelief which has lost the gift of healing, let us see what
the Bible says about it. Does it not often put us on our guard against
unbelief, against all which can estrange and turn us from our God? Does not the
history of the Church show us the necessity of these warnings? Does it not
furnish us with numerous examples of backward steps, of world pleasing, in
which faith grew weak in the exact measure in which the spirit of the world
took the upper hand? For such faith is only possible to him who lives in the
world invisible. Until the third century the healings by faith in Christ were
numerous, but in the centuries following they became more infrequent. Do we not
know from the Bible that it is always unbelief which hinders the mighty working
of God? Oh, that we could learn
to believe in the promises of God! God has not gone back from His promises;
Jesus is still He who heals both soul and body; salvation offers us even now
healing and holiness, and the Holy Spirit is always ready to give us some
manifestations of His power. Even when we ask why this divine power is not more
often seen, He answers us: ‘Because of your unbelief” The more we give ourselves
to experience personally sanctification by faith, the more we shall also
experience healing by faith. These two doctrines walk abreast. The more the
Spirit of God lives and acts in the soul of believers, the more will the
miracles multiply by which He works in the body. Thereby the world can
recognize what redemption means. CHAPTER 3 Jesus and the Doctors Mark 5
:25—34 We may be thankful to
God for having given us doctors. Their vocation is one of the most noble, for a
large number of them seek truly to do, with love and compassion, all they are
able to alleviate the evils and sufferings which burden humanity as a result of
sin. There are even some who are zealous servants of Jesus Christ, and who seek
also the good of their patients’ souls. Nevertheless it is Jesus Himself who is
always the first, the best, the greatest Physician. Jesus heals diseases in
which earthly physicians can do nothing, for the Father gave Him this power
when He charged Him with the work of our redemption. Jesus, in taking upon Him
our human body, delivered it from the dominion of sin and Satan; He has made
our bodies temples of the Holy Ghost and members of His own body (I Cor. 6:15, 19), and even in our day how many have been
given up by the doctors as incurable, how many cases of tuberculosis, of
gangrene, of paralysis, of dropsy, of blindness and of deafness, have been
healed by Him! Is it not then astonishing that so
small a number of the sick apply to Him? The method of Jesus is
quite another than that of earthly physicians. They seek to serve God in making
use of remedies which are found in the natural world, and God makes use of
these remedies according to natural law, according to the natural properties of
each, while the healing which proceeds from Jesus is of a totally different
order; it is by divine power, the power of the Holy Ghost, that Jesus heals.
Thus the difference between these two modes of healing is very marked. That we
may understand it better, let us take an example; here is a physician who is an
unbeliever, but extremely clever in his profession; many sick people owe their
healing to him. God gives this result by means of the prescribed remedies, and
the physician’s knowledge of them. Here is another physician who is a believer,
and who prays God’s blessing on the remedies which he employs. In this case
also a large number are healed, but neither in the one case nor the other does
the healing bring with it any spiritual blessing. They will be preoccupied,
even the believing among them, with the remedies which they use, much more than
with what the Lord may be doing with them, and in such a case their healing
will be more hurtful than beneficial. On the contrary, when it is Jesus only to
whom the sick person applies for healing, he learns to reckon no longer upon remedies,
but to put himself into direct relation with His love and His almightiness. In
order to obtain such healing, he must commence by confessing and renouncing his
sins, and exercising a living faith. Then healing will come directly from the
Lord, who takes possession of the sick body, and it thus becomes a blessing for
the soul as well as for the body. “But is it not God who
has given remedies to man?” it is asked. “Does not their power come from Him?”
Without doubt; but on the other hand, is it not God who has given us His Son
with all power to heal? Shall we follow the way of natural law with all those
who do not yet know Christ, and also with those of His children whose faith is
still too weak to abandon themselves to His almightiness; or rather do we
choose the way of faith, receiving healing from the Lord and from the Holy
Spirit, seeing therein the result and the proof of our redemption? The healing which is
wrought by our Lord Jesus brings with it and leaves behind it more real
blessing than the healing which is obtained through physicians. Healing has
been a misfortune to more persons than one. On a bed of sickness serious
thoughts had taken possession, but from the time of his healing how often has a
sick man been found anew far from the Lord! It is not thus when it is Jesus who
heals. Healing is granted after confession of sin; therefore it brings the
sufferer nearer to Jesus, and establishes a new link between him and the Lord,
it causes him to experience His love and power, it begins within him a new life
of faith and holiness. When the woman who had touched the hem of Christ’s
garment felt that she was healed, she learned something of what divine love
means. She went away with the words: “Daughter, thy faith hath saved thee: go
in peace.” O you
who are suffering from some sickness, know that Jesus the sovereign Healer is
yet in our midst. He is close to us, and He is giving anew to His Church
manifest proofs of His presence. Are you ready to break with the world, to
abandon yourself to Him with faith and confidence? Then fear not, remember that
divine healing is a part of the life of faith. If nobody around you can help
you in prayer, if no “elder” is at hand to pray the prayer of faith, fear not
to go yourself to the Lord in the silence of solitude, like the woman who
touched the hem of His garment. Commit to Him the care of your body. Get quiet
before Him and like the poor woman say, “I will be healed.” Perhaps it may take
some time to break the chains of your unbelief, but assuredly none that wait on
Him shall be ashamed (Ps. 25: 3) CHAPTER 4 Health and Salvation by
the Name of Jesus Acts 3:16; 4:10, 12 When after Pentecost,
the paralytic was healed through Peter and John at the gate of the temple, it
was “in the name of Jesus Christ of Nazareth” that they said to him, “Rise up
and walk,” and as soon as the people in their amazement ran together to them,
Peter declared that it was the name of Jesus which had so completely healed the
man. As the result of this
miracle and of Peter’s discourse, many people who had heard the Word believed
(Acts 4: 4). On the morrow Peter repeated these words before the Sanhedrin, “By
the name of Jesus Christ of We see that healing and
health form part of Christ’s salvation. Does not Peter clearly state this in
his discourse to the Sanhedrin where, having spoken of healing, he immediately
goes on to speak of salvation by Christ? (Acts 4:10, 12).
In heaven even our bodies will have their part in salvation; salvation will not
be complete for us until our bodies shall enjoy the full redemption of Christ.
Why then should we not believe in this work of redemption here below? Even
already here on earth, the health of our bodies is a fruit of the salvation
which Jesus has acquired for us. We see also that health
as well as salvation is to be obtained by faith. The tendency of man by nature
is to bring about his salvation by his works, and it is only with difficulty
that he comes to receive it by faith; but when it is a question of the healing
of the body, he has still more difficulty in seizing it. As to salvation, he
ends it by accepting it because by no other means can he open the door of
heaven; while for the body, he makes use of well-known remedies. Why then
should he seek for divine healing? Happy is he who comes to understand that it
is the will of God; that God wills to manifest the power of Jesus, and also to
reveal to us His Fatherly love; to exercise and to confirm our faith, and to
make us prove the power of redemption in the body as well as in the soul. The
body is part of our being; even the body has been saved by Christ; therefore it
is in our body that our Father wills to manifest the power of redemption, and
to let men see that Jesus lives. Oh, let us believe in the name of Jesus! Was
it not in the name of Jesus that perfect health was given to the impotent man?
And were not these words: “Thy faith hath saved thee,” pronounced when the body
was healed? Let us seek then to obtain divine healing. Wherever the Spirit acts
with power, there He works divine healings. Would it not seem that if ever
miracles Were superfluous, it was at Pentecost, for
then the word of the apostles worked mightily, and the pouring out of the Holy
Spirit was abundant? Well, it is precisely because the Spirit acted powerfully
that His working must needs be Visible in the body. If
divine healing is seen but rarely in our day, we can
attribute it to no other cause than that the Spirit does not act with power.
The unbelief of worldlings and the want of zeal among
believers stop His working. The healings which God is giving here and there are
the precursory signs of all the spiritual graces which are promised to us, and
it is only the Holy Spirit who reveals the almightiness of the name of Jesus to
operate such healings. Let us pray earnestly for the Holy Spirit, let us place
ourselves unreservedly under His direction, and let us seek to be firm in our
faith in the name of Jesus, whether for preaching salvation or for the work of
healing. God
grants healing to glorify the name of Jesus.
Let us seek to be healed by Jesus that His name may be glorified. It is sad to
see how little the power of His name is recognized, how little it is the end of
preaching and of prayer. Treasures of divine grace, of which Christians deprive
themselves by their lack of faith and zeal, are hidden in the name of Jesus. It
is the will of God to glorify His Son in the Church; and He will do it wherever
He finds faith. Whether among believers, or whether among the heathen, He is
ready with virtue from on high to awaken consciences, and to bring hearts to
obedience. God is ready to manifest the all-power of His Son, and to do it in a
striking way in body as well as in soul. Let us believe it for ourselves, let
us believe it for others, for the circle of believers around us, and also for
the Church in the whole world. Let us give ourselves to believe with firm faith
in the power of the name of Jesus, let us ask great things in His name,
counting on His promise, and we shall see God still do wonders by the name of
His holy Son. CHAPTER 5 Not by Our Own Power “And when Peter saw it
he answered unto the people, Ye men of As soon as the impotent
man had been healed at the gate of the temple through Peter and John, the
people ran together unto them. Peter, seeing this miracle was attributed to their
power and holiness, loses no time in setting them right by telling them that
all the glory of this miracle belongs to Jesus, and that it is He in whom we
must believe. Peter and John were
undoubtedly full of faith and of holiness; perhaps even they may have been the
most holy and zealous servants of God in their time, otherwise God might not
have chosen them as instruments in this case of healing. But they knew that
their holiness of life was not of themselves, that it
was of God through the Holy Spirit. They think so little of themselves that
they ignore their own holiness and know only one thing—that all power belongs
to their Master. They hasten, then, to declare that in this thing they count
for nothing, that it is the work of the Lord alone. This is the object of
divine healing: to be a proof of the power of Jesus, a witness in the eyes of
men of what He is, proclaiming His divine intervention, and attracting hearts
to Him. “Not by our own power or holiness.” Thus is becomes those to speak whom
the Lord is pleased to use in helping others by their faith. It is necessary to
insist on this because of the tendency of believers to think the contrary.
Those who have recovered their health in answer to “the prayer of faith,” “the
supplication of a righteous man availeth much in its
working” (James 5:16, R.V.), are in danger of being
too much occupied with the human instrument which God is pleased to employ, and
to think that the power lies in man’s piety. Doubtless the prayer of
faith is the result of real godliness, but those who possess it will be the
first to acknowledge that it does not come from themselves, nor
from any effort of their own. They fear to rob the Lord of the least particle
of the glory which belongs to Him, and they know that if they do so, they will
compel Him to withdraw His grace from them. It is their great desire to see the souls which God has blessed through them enter
into a direct and increasingly intimate communion with the Lord Jesus Christ
Himself, since that is the result which their healing should produce. Thus they
insist that it is not caused by their own power or holiness. Such testimony on their
part is necessary to reply to the erroneous accusations of unbelievers. The
Church of Christ needs to hear clearly announced that it is on account of her
worldliness and unbelief that she has lost these spiritual gifts of healing (I Cor. 12: 9) and that the Lord restores to those who, with
faith and obedience, have consecrated their lives to Him. This grace cannot
reappear without being preceded by a renewal of faith and of holiness. But
then, says the world, and with it a large number of Christians, “You are laying
claim to the possession of a higher order of faith and holiness, you consider
yourselves holier than others.” To such accusations this word of Peter is the
only reply before God and man, confirmed by a life of deep and real humility:
“Not by our own power or holiness.” “Not unto us, 0 Lord, not unto us, but unto
thy name give glory, for thy mercy and for thy truth’s sake” (Ps. 115:1). Such
a testimony is also necessary in view of our own heart and of the wiles of
Satan. As long as, through the Church’s unfaithfulness, the gifts of healing
are but rarely given, those children of God who have received these gifts are
in danger of priding themselves upon them, and of imagining that they have in
themselves something exceptionally meritorious. The enemy does not forget to
persecute them by such insinuations, and woe unto them
if they listen to him. They are not ignorant of his Y devices; therefore they
need to pray continually to the Lord to keep them in humility, the true means
of obtaining continually more grace. If they persevere in humility, they will
recognize that the more God makes use of them, the more also will they be penetrated
with the conviction that it is God alone who works by them, and that all the
glory belongs to Him. “Not I, but the grace of God which was with me” (I Cor. 15: 10). Such is their watchword. Finally, this
testimony is useful for the feeble ones who long for salvation, and who desire
to receive Christ as their Healer. They hear of full consecration and entire
obedience, but they form a false idea of it. They think they must in themselves
attain to a high degree of knowledge and of perfection, and they fall a prey to
discouragement. No, no; it is not by our own power or holiness that we obtain
these graces, but by a faith quite simple, a childlike faith, which knows that
it has no power nor holiness of its own, and which commits itself completely to
Him who is faithful, and whose almightiness can fulfill
His promise. Oh, let us not seek to do or to be anything of ourselves! It is
only as we feel our own powerlessness, and expect all from God and His Word
that we realize the glorious way in which the Lord heals sickness “by faith in
his name.” CHAPTER 6 According to the Measure
of Faith “And Jesus said unto the
centurion, Go thy way; and as thou hast believed, so be it done unto thee. And
his servant was healed in the selfsame hour” (Matt. 8:13). This passage of
Scripture brings before us one of the principal laws of the kingdom of heaven.
In order to understand God’s ways with His people, and our relations with the
Lord, it is needful to understand this law thoroughly and not to deviate from
it. Not only does God give or withhold His gifts according to the faith or
unbelief of each, but they are granted in greater or lesser measure, only in
proportion to the faith which receives them. God respects the right to decide
which He has conferred on man. Therefore He can only bless us in the measure in
which each yields himself up to His divine working, and opens all his heart to
Him. Faith in God is nothing else than the full opening of the heart to receive
everything from God; therefore man can only receive divine grace according to
his faith; and this applies as much to divine healing as to any other grace of
God. This truth is confirmed
by the spiritual blessings which may result from sickness. Two questions are
often asked: (1) Is it not God’s will that His
children should sometimes remain in a prolonged state of sickness? (2) Since it
is a recognized thing that dine healing brings with it greater spiritual
blessing than the sickness itself, why does God allow certain of His children
to continue sick through many years, and while in this condition give them
blessing in sanctification, and in communion with Himself? The answer to these
two questions is that God gives to His children according to their faith. We
have already had occasion to remark that in the same degree in which the Church
has become worldly, her faith in divine healing has diminished until at last it
has disappeared. Believers do not seem to be aware that they may ask God for
the healing of their sick-ness, and that thereby they may be sanctified and
fitted for His service. They have come to seek only submission to His will and
to regard sickness as a means to be separate from the world. In such conditions
the Lord gives them what they ask. He would have been ready to give them yet
more, to grant them healing in answer to the prayer of faith, but they lacked
the faith to receive it. God always meets His children where they are,
howsoever weak they may be. The sick ones, therefore, who have desired to
receive Him with their whole heart, will have received from Him the fruit of
the sickness in their desire that their will should be conformed to the will of
God. They might have been able to receive healing, in addition, as a proof that
God accepted their submission; if this has not been so, it is because faith has
failed them to ask for it. “As thou hast believed
so be it done unto thee.” These words give the reply to yet another question:
How can you say that divine healing brings with it so much of spiritual
blessing, when one sees that the greater number of those who were healed by the
Lord Jesus received nothing more than a deliverance from their present
sufferings, without giving any proof that they were also spiritually blessed?
Here again, as they believed, so was it done unto them. A good number of sick
people, having witnessed the healing of others, gained confidence in Jesus just
far enough to be healed, and Jesus granted them their request, without adding
other blessings for their souls. Before His ascension the Lord had not as free
an entrance as He now has into the heart of man, because “the Holy Ghost was
not yet given” (John 7:39). The healing of the sick was then hardly more than a
blessing for the body. It was only later, in the dispensation of the Spirit,
that the conviction and confession of sin have become for the believer the
first grace to be received, the essential condition for obtaining healing, as
St. Paul tells us in his Epistle to the Corinthians, and James in his to the
twelve tribes scattered abroad (I Cor. 11:31, 32;
James 5:16). Thus the degree of spiritual grace which it is possible for us to
receive depends upon the measure of our faith, whether it be
for its external manifestation, or especially whether for its influence upon
our inner life. We recommend for every
suffering one who is looking for healing, and who seeks to know Jesus as his
divine Healer, not to let himself be hindered by his unbelief, not to doubt the
promises of God, and thus to be “strong in faith giving glory to God” as is His
due. “As thou hast believed so be it done unto thee.” If with all your heart
you trust in the living God you will be abundantly blessed; do not doubt it. The part of faith is
always to lay hold on just that which appears impossible or strange to human
eyes. Let us be willing to be considered fools for Christ’s sake (I Cor. 4:10). Let us not fear to pass for weak-minded in the
eyes of the world and of such Christians as are ignorant of these things,
because, on the authority of the Word of God, we believe that which others
cannot yet admit. Do not, then, let yourself be discouraged in your expectation
even though God should delay to answer you, or if your sickness be aggravated.
Once having placed your foot firmly on the immovable rock of God’s own Word,
and having prayed the Lord to manifest His almightiness in your body because
you are one of the members of His Body, and the temple of the Holy Ghost,
persevere in believing in Him with the firm assurance that He has undertaken
for you, that He has made Himself responsible for your body, and that His
healing virtue will come to glorify Him in you. CHAPTER 7 The Way of Faith “And straightway the
father of the child cried out and said with tears, Lord, I believe; help thou
mine unbelief” (Mark 9:24). These words have been a
help and strength to thousands of souls in their pursuit of salvation and the
gifts of God. Notice that it is in relation to an afflicted child that they
were pronounced, in the fight of faith when seeking healing from the Lord
Jesus. In them we see that in one and the same soul there can arise a struggle between faith and unbelief, and that it is
not without a struggle that we come to believe in Jesus and in His all-power to
heal the sick. In this we find the needful encouragement for realizing the Savior’s power. I speak here especially
to sufferers who do not doubt the power or the will of the Lord Jesus to heal
in this day without the use of earthly remedies, but who lack the boldness to
accept healing for themselves. They believe in the
divine power of Christ, they believe in a general manner His good will to heal;
they have acquired, either by the Scriptures, or by facts of healings by the
Lord alone which have taken place in our days, the intellectual persuasion that
the Lord can help even them, but they shrink back from accepting healing, and
from saying with faith, “The Lord has heard me, I know that He is healing me.” Take notice first that
without faith no one can be healed. When the father of the afflicted child said
to Jesus, “If thou canst do anything, have compassion on us, and help us,”
Jesus replied: “If thou canst believe.” Jesus had the power to heal and He was
ready to do it, but He casts responsibility on the man. “If
thou canst! All things are possible to him that believeth” (R.V.). In order to obtain your healing from Jesus, it is
not enough to pray. Prayer without faith is powerless. It is “the prayer of
faith” which saves the sick (James 5:15). If you have already asked for healing
from the Lord, or if others have asked it for you, you must, before you are
conscious of any change, be able to say with faith, “On the authority of God’s
Word I have the assurance that He hears me and that I shall be healed.” To have
faith means in your case to surrender your body absolutely into the Lord’s
hands, and to leave yourself entirely to Him. Faith receives healing as a
spiritual grace which proceeds from the Lord even while there is no conscious
change in the body. Faith can glorify God and say, “Bless the Lord, 0 my soul. . . which healeth all my
diseases” (Ps. 103:1—3). The Lord requires this faith that He may heal. But how is such faith to
be obtained? Tell your God the unbelief which you find in your heart,. and count on Him for deliverance
from it. Faith is not money by which your healing can be purchased from the
Lord. It is He who desires to awaken and develop in you the necessary faith.
“Help my unbelief,” cried the father of the child. It was his ardent desire
that his faith should not come short. Confess to the Lord all the difficulty
you have to believe Him on the ground of His Word; tell Him you want to be rid
of this unbelief, that you bring it to Him with a will
to hearken only to His Word. Do not lose time in deploring your unbelief, but
look to Jesus. The light of His countenance will enable you to find the power
to believe in Him (Ps. 44: 3). He calls on you to trust in Him; listen to Him,
and by His grace faith will triumph in you. Say to Him, “Lord, I am still aware
of the unbelief which is in me. I find it difficult to believe that I am sure
of my healing because I possess Him who works it. And, nevertheless, I want to
conquer this unbelief. Thou, Lord, wilt give me the victory. I desire to
believe, I will believe, by Thy grace I dare to say I can believe. Yes, Lord, I
believe, for Thou comest to the help of my unbelief.”
It is when we are in intimate communion with the Lord, and when our heart
responds to His, that unbelief is overcome and conquered. It is needful also to
testify to the faith one has. Be resolved to believe that which the Lord says
to you, to believe, above all, that which He is. Lean wholly upon His promises.
“The prayer of faith shall save the sick.” “I am the Lord that healeth thee” (Ex. 15:26). Look to Jesus, who “bare our
sickness” (Matt. 8:17), and who healed all who came to Him; count on the Holy
Spirit to manifest in your heart the presence of Jesus who is also now in
heaven, and to work also in your body the power of His grace. Praise the Lord
without waiting to feel better, or to have more faith. Praise Him, and say with
David, “O Lord, my God, I cried unto thee, and thou hast healed me” (Ps. 30:2).
Divine healing is a spiritual grace which can only be received spiritually and
by faith, before feeling its effect on the body. Accept it, then, and give
glory to God. When the Lord Jesus had commanded the unclean spirit to come out
of the child, he rent him sore, so that he was as one dead, inasmuch as many
said, “He is dead.” If, therefore, your sickness does not yield at once, if
Satan and your own unbelief attempt to get the upper hand, do not heed them,
cling closely to Jesus your Healer, and He will surely heal you. CHAPTER 8 Your Body Is the I Corinthians 6:15, 19,
20 The Bible teaches us
that the Body of Christ is the company of the faithful. These words are taken
generally in their spiritual sense, while the Bible asks us positively whether
we know not that our bodies are the members of Christ. In the same way, when
the Bible speaks of the indwelling of the Holy Spirit or of Christ, we limit Their presence to the spiritual part of our being—our soul,
or our heart. Nevertheless the Bible says expressly, “Know ye
not that your body is the temple of the Holy Spirit?” When the Church
understands that the body also has part in the redemption which is by Christ,
by which it ought to be brought back to its original destiny, to be the
dwelling place of the Holy Spirit, to serve as His instrument, to be sanctified
by His presence, she will also recognize all the place which divine healing has
in the Bible and in the counsels of God. The account of the
creation tells us that man is composed of three parts. God first formed the
body from the dust of the earth, after which He breathed into it “the breath of
life.” He caused His own life, His Spirit, to enter into it. By this union of
Spirit with matter, the man became a “living soul.” The soul, which is
essentially the man, finds its place between the body and the spirit; it is the
link which binds them together. By the body the soul finds itself in relation
to the external world; by the spirit, with the world invisible and with God. By
means of the soul, the spirit can subject the body to the action of the
heavenly powers and thus spiritualize it; by means of the soul, the body also
can act upon the spirit and attract it earthwards. The soul, subject to the
solicitations of both spirit and body, is in a position to choose between the
voice of God, speaking by the Spirit, or the voice of
the world, speaking through the senses. This union of spirit and
body forms a combination which is unique in the creation~ it makes man to be
the jewel of God’s work. Other creatures had existed already; some, like
angels, were all spirit, without any material body, and others, like the
animals, were only flesh, possessing a body animated with a living soul, but
devoid of spirit. Man was destined to show that the material body, governed by
the spirit, was capable of being transformed by the power of the Spirit of God,
and of being thus led to participate of heavenly glory. We know what sin and
Satan have done with this possibility of gradual transformation. By means of
the body, the spirit was tempted, seduced, and became a slave of sense. We know
also what God has done to destroy the work of Satan and to accomplish the
purpose of creation. “The Son of God was manifested that he might destroy the
works of the devil” (I John 3:8). God prepared a body for His Son (Heb. 10: 5).
“The word was made flesh” (John 1:14). “In him dwelleth all the fullness of the Godhead
bodily” (Col. 2:9). “Who his own self bare our sins in
his own body on the tree” (I Pet. 2:24). And now Jesus, raised up from the dead with a body as free from sin as His
spirit and His soul, communicates to our body the virtue of His glorified body.
The Lord’s Supper is “the communion of the body of Christ”; and our bodies are
“the members of Christ” (I Cor. 10:16; 6:15; 12: 27). Faith puts us in
possession of all that the death of Christ and His resurrection have procured
for us, and it is not only in our spirit and our soul that the life of the
risen Jesus manifests its presence here below; it is in the body also that it
would act according to the measure of our faith. “Know ye
not that your body is the temple of the Holy Spirit?” Many believers represent
to themselves that the Holy Spirit comes to dwell in our body as we dwell in a
house. Nothing of the kind. I can dwell in a house
without its becoming part of my being. I may leave it without suffering; no
vital union exists between my house and me. It is not thus with the presence of
our soul and spirit in our body. The life of a plant lives in and pervades
every part of it; and our soul is not limited to dwell in such or such part of
the body, the heart or the head, for instance, but penetrates throughout, even
to the end of the lowest members. The life of the soul pervades the whole body;
the life throughout proves the presence of the soul. It is in like manner that
the Holy Ghost comes to dwell in our body. He penetrates its entirety. He
animates and possesses us infinitely more than we can imagine. In the same way in which
the Holy Spirit brings to our soul and spirit the life of Jesus, His holiness,
His joy, His strength, He comes also to impart to the sick body all the
vigorous vitality of Christ as soon as the hand of faith is stretched out to
receive it. When the body is fully
subject to Christ, crucified with Him, renouncing all self-will and
independence, desiring nothing but to be the Lord’s temple, it is then that the
Holy Spirit manifests the power of the risen Savior
in the body. Then only can we glorify God in our body, leaving Him full freedom
to manifest therein His power, to show that He knows how to set His temple free
from the domination of sickness, sin, and Satan. CHAPTER 9 The Body for the Lord I Corinthians 6:13 One of the most learned of theologians has said that
corporeity is the end of the ways of God. As we have already seen, this is
indeed what God has accomplished in creating man. It is this which makes the
inhabitants of heaven wonder and admire when they contemplate the glory of the
Son. Clothed with a human body, Jesus has taken His place forever upon the
throne of God, to partake of His glory. It is this which God has willed. It
shall be recognized in that day when regenerated humanity, forming the body of
Christ, shall be truly and visibly the temple of the living God (II Cor. 6:16), and when all
creation in the new heavens and new earth shall share the glory of the children
of God. The material body shall then be wholly sanctified, glorified by the
Spirit; and this body, thus spiritualized, shall be the highest glory of the
Lord Jesus Christ and of His redeemed. It is in anticipation of
this new condition of things that the Lord attaches a great importance to the
indwelling and sanctification of our bodies, down here, by His Spirit. So
little is this truth understood by believers that less still do they seek for
the power of the Holy Spirit in their bodies. Many of them also, believing that
this body belongs to them, use it as it pleases them. Not understanding how
much the sanctification of the soul and spirit depends upon the body, they do
not grasp all the meaning of the words, “The body is for the Lord,” in such a
way as to receive them in obedience. “The body is for the
Lord.” What does this mean? The apostle has just said, “Meats for the belly,
and the belly for meats; but God shall destroy both it and them.” Eating and
drinking afford the Christian an opportunity of carrying out this truth, “The
body is for the Lord.” He must indeed learn to eat and drink to the glory of
God. By eating, sin and the Fall came about. It was
also through eating that the devil sought to tempt our Lord. Thus Jesus Himself
sanctified His body in eating only according to the will of His Father (Matt.
4:4). Many believers fail to watch over their bodies—fail to observe a holy
sobriety so as to avoid rendering their bodies unfit for the service of God.
Eating and drinking should never impede communion with God; their purpose is,
rather, to facilitate communion by maintaining the body in its normal
condition. The apostle speaks also
of fornication, this sin which defiles the body, and which is in direct
opposition to the words, “The body is for the Lord.” It is not simply
incontinence outside the married state, but in that state also, which is meant
here; all voluptuousness, all want of sobriety of whatsoever kind is condemned
in these words: “Your body is the temple of the Holy Ghost” (I Cor. 6:19). In the same way, all of what goes to maintain
the body—to clothe it, strengthen it, rest it in sleep, or afford it
enjoyment—should be placed under the control of the Holy Spirit. As under the
Old Covenant, the temple was constructed solely for God, and for His service,
even so our body has been created for the Lord and for Him alone. One of the chief
benefits then of divine healing will be to teach us that our body ought to be
set free from the yoke of our own will to become the Lord’s property. God does
not grant healing to our prayers until He has attained the end for which He has
permitted the sickness. He wills that this discipline should bring us into a
more intimate communion with Him; He would make us understand that we have
regarded our body as our own property, while it belonged to the Lord; and that
the Holy Spirit seeks to sanctify all its actions. He leads us to understand
that if we yield our body unreservedly to the influence of the Holy Spirit, we
shall experience His power in us, and He will heal us by bringing into our body
the very life of Jesus; He leads us, in short, to say with full conviction,
“The body is for the Lord.” There are believers who
seek after holiness, but only for the soul and spirit. In their ignorance they
forget that the body and all its systems of nerves—that the hand, the ear, the
eyes, the mouth— are called to testify directly to the presence and the grace
of God in them. They have not sufficiently taken in these words: “Your bodies
are the members of Christ.” “If by the Spirit ye make to die the deeds of the
body, ye shall live” (I Cor. 6:15; Rom. 8:13, R.V., margin). “The God of peace himself
sanctify you wholly, and may your spirit and soul and body be preserved entire,
without blame, at the coming of our Lord Jesus Christ” (I Thess. 5:23, R.V.). Oh, what a renewing takes place in us when, by His own
touch, the Lord heals our bodies, when He takes possession of them, and when by
His Spirit He becomes life and health to them! It is with an indescribable
consciousness of holiness, of fear and of joy that the believer can then offer
his body a living sacrifice to receive healing, and to have for his motto these
words: “The body is for the Lord.” CHAPTER 10 The Lord for the Body I Corinthians 6:13 There is reciprocity in
God’s relations with man. That which God has been for me, I ought in my turn to
be for Him. And that which I am for Him, He desires again to be for me. If, in
His love, He gives Himself fully to me, it is in order that I may lovingly give
myself fully to Him. In the measure in which I more or less really surrender to
Him all my being, in that measure also He gives Himself more really to me. God thus
leads the believer to understand that this abandonment of Himself
involves the body, and the more our life bears witness that the body is for the
Lord, the more also we experience that the Lord is for the body. In saying,
“The body is for the Lord,” we express the desire to regard our body as wholly
consecrated, offered in sacrifice to the Lord, and sanctified by Him. In
saying, “The Lord is for the body,” we express the precious certainty that our
offering has been accepted, and that, by His Spirit, the Lord will impart to
our body His own strength and holiness, and that henceforth He will strengthen
and keep us. This is a matter of
faith. Our body is material, weak, feeble, sinful, mortal.
Therefore it is difficult to grasp all at once the full extent of the words,
“The Lord is for the body.” It is the Word of God which explains to us the way
to assimilate. The body was created by the Lord and for the Lord. Jesus took
upon Him an earthly body. In His body He bore our sins on the cross, and
thereby set our body free from the power of sin. In Christ the body has been
raised again, and seated on the throne of God. The body is the habitation of
the Holy Spirit; it is called to eternal partnership in the glory of heaven.
Therefore, with certainty, and in a wide and universal sense, we can say, “Yes,
the Lord Jesus, our Savior, is for the body.” This
truth has many applications. In the first place, it is a great help in
practical holiness. More than one sin derives its strength from some physical
tendency. The converted drunkard has a horror for intoxicating drinks, but,
notwithstanding, his appetites are sometimes a snare to him, gaining victory
over his new convictions. If, however, in the conflict he
gives over his body with confidence to the Lord, all physical appetite, all
desire to drink will be overcome. Our temper also often results from our
physical constitution. A nervous, irritable system produces words which are
sharp, harsh, and wanting in love. But let the body with this physical tendency
be taken to the Lord, and it will soon be experienced that the Holy Spirit can
mortify the risings of impatience, and sanctify the body, rendering it
blameless. These words, “The Lord
is for the body,” are applicable also to the physical strength which the Lord’s
service demands of us. When David cries, “It is God that girdeth
me with strength,” he means physical strength, for he adds: “He maketh my feet like hinds’ feet... mine arms do bend a bow
of brass” (Ps. 18:33, 34, R.V.). Again in these
words: “The Lord is the
strength of my life” (Ps. 27:1), it does not mean only the spiritual man but
the entire man. Many believers have experienced that the promise, “They that
wait upon the Lord shall renew their strength” (Isa.
40:31), touches the body, and that the Holy Spirit increases the physical
strength. But it is especially in
divine healing that we see the truth of these words: “The Lord is for the
body.” Yes, Jesus, the sovereign and merciful Healer,
is always ready to save and cure. There was in Dear sick one, the Lord has shown thee by sickness what
power sin has over the body. By thy healing He would
also show thee the power of redemption of the body. He calls thee to show that
which thou hast not understood hitherto, that “the body is for the Lord.”
Therefore give Him thy body. Give it Him with thy sickness and with the sin,
which is the original source of sickness. Believe always that the Lord has
taken charge of this body, and He will manifest with power that He really is
the Lord, who is for the body. The Lord, who has Himself taken upon Him a body
here on earth and regenerated it, from the highest heaven, where He now is,
clothed with His glorified body, sends us His divine strength, willing thus to
manifest His power in our body. CHAPTER 11 Do Not Consider Your
Body Romans 4:19—2 1 When God promised to give Abraham a son, the patriarch
would never have been able to believe in this promise if he had considered his
own body, already aged and worn out. However, he would see nothing but God and
His promise, the power and faithfulness of God who guaranteed him the fulfillment of His promise. This enables us to lay
hold of all the difference there is between the healing which is expected from
earthly remedies and the healing which is looked for from God only. When we
have recourse to remedies for healing, all the attention of the sick one is
upon the body, considering the body, while divine healing calls us to turn away
our attention from the body, and to abandon ourselves, soul and body, to the
Lord’s care, occupying ourselves with Him alone. This truth equally
enables us to see the difference between the sickness retained for blessing and
the healing received from the Lord. Some are afraid to take the promise in
James 5 in its literal sense, because they say sickness is more profitable to
the soul than health. It is true that in the case of healing obtained by earthly
remedies, many people would be more blessed in remaining ill than in recovering
health, but it is quite otherwise when healing comes directly from the hand of
God. In order to receive divine healing, sin must be so truly confessed and
renounced, one must be so completely surrendered to the Lord, self must be so
really yielded up to be wholly in His hands, and the will of Jesus to take
charge of the body must be so firmly counted on that the healing becomes the
commencement of a new life of intimate communion with the Lord. Thus we learn to give up
to Him entirely the care of the health, and the smallest indication of the
return of the evil is regarded as a warning not to consider our body, but to be
occupied with the Lord only. What a contrast this is
from the greater number of sick people who look for healing from remedies. If
some few of them have been sanctified by the sickness, having learned to lose
sight of themselves, how many more are there who are drawn by the sickness
itself to be constantly occupied with themselves and with the condition of
their body. What infinite care they exercise in observing the least symptom, favorable or unfavorable! What a
constant preoccupation to them is their eating and drinking, the anxiety to
avoid this or that! How much they are taken up with what they consider due to
them from others, whether they are sufficiently thought of, whether well enough
nursed, whether visited often enough! How much time is thus devoted to
considering the body and what it exacts, rather than the Lord and the relations
which He seeks to establish with their souls! Oh, how
many are they who, through sickness, are occupied almost exclusively with
themselves! All this is totally
different when healing is looked for in faith from the loving God. Then the
first thing to learn is: Cease to be anxious about the state of your body, you
have trusted it to the Lord and He has taken the responsibility. If you do not
see a rapid improvement immediately, but on the contrary the symptoms appear to
be more serious, remember that you have entered on a path of faith, and
therefore you ought not to consider the body, but cling only to the living God.
The commandment of Christ, “Be not anxious . . . for your body” (Matt. 6:25, R.V.), appears here in a new light. When God called Abraham
not to consider his own body, it was that He might call him to the greatest
exercise of faith which could be, that he might learn to see only God and His
promise. Sustained by his faith, he gave glory to God, convinced that God would
do what He had promised. Divine healing is a marvelous
tie to bind us to the Lord. At first one may fear to believe that the Lord will
stretch forth His mighty hand and touch the body; but in studying the Word of
God the soul takes courage and confidence. At last one decides, saying, I yield
up my body into the hands of God; and I leave the care of it to Him. Then the
body and its sensations are lost sight of, and only the Lord and His promise
are in view. Dear reader, wilt thou
also enter upon this way of faith, very superior to that which it is the habit
to call natural? Walk in the steps of Abraham. Learn from him not to consider thine own body, and not to doubt through unbelief. To
consider the body gives birth to doubts, while clinging to the promise of God
and being occupied with Him alone gives entrance into the way of faith, the way
of divine healing, which glorifies God. CHAPTER 12 Discipline and
Sanctification “God chasteneth
us for our profit, that we may be partakers of his holiness” (Heb. 12:10). “If
a man... purge himself.., he shall be a vessel unto honor,
sanctified and meet for the Master’s use, prepared unto every good work” (II
Tim. 2:21). To sanctify anything is to set apart, to consecrate, to God
and to His service. The temple at When the people of Again in this day, God
is forming for Himself a holy people, and it is that we may torn
part of them that Jesus sets us free. He “gave himself for us that he might
redeem us from all iniquity, and purify unto himself a people for his own
possession, zealous of good works” (Titus 2:14, R.V.).
It is the Lord who breaks the chains by which Satan would hold us in bondage.
He would have us free, wholly free to serve Him. He wills to save us, to
deliver both the soul and the body, that each of the members of the body may be
consecrated to Him and placed unreservedly at His disposal. A large number of
Christians do not yet understand all this, they do not
know how to take in that the purpose of their deliverance is that they may be
sanctified, prepared to serve their God. They make use of their life and their
members to procure their own satisfaction; consequently they do not feel at
liberty to ask for healing with faith. It is therefore to chasten them—that
they may be brought to desire sanctification—that the Lord permits Satan to
inflict sickness upon them and by it keep them chained and prisoners (Luke
13:11, 16). God chastens us “for our profit, that we may be partakers of his
holiness,” and that we may be sanctified, “meet for the Master’s use” (Heb.
12:10, R.V.; II Tim. 2: 21). The discipline which
inflicts the sickness brings great blessings with it. It is a call to the sick
one to reflect; it leads him to see that God is occupied with him, and seeks to
show him what there is which still separates him from Himself. God speaks to him, He calls him to examine his ways, to acknowledge that
he has lacked holiness, and that the purpose of the chastisement is to make him
partaker of His holiness. He awakens within him the desire to be enlightened by
the Holy Spirit down into the inmost recesses of his heart, that he may be
enabled to get a clear idea of what his life has been up to the present time, a
life of self-will, very unlike the holy life which God requires of him. He
leads him to confess his sins, to entrust them to the Lord Jesus, to believe
that the Savior can deliver him from them. He urges
him to yield to Him, to consecrate his life to Him, to die to himself that he
may be able to live unto God. Sanctification is not
something which you can accomplish yourself; it cannot even be produced by God
in you as something which you can possess and contemplate in yourself. No, it
is the Holy Spirit, the Spirit of holiness alone who can communicate His
holiness to you and renew it continually. Therefore it
is by faith you can become “partakers of his holiness.” Having understood that
Jesus has been made unto you of God sanctification (I Cor.
1:30), and that it is the Holy Spirit’s work to impart to you His holiness
which was manifested in His life on earth, surrender yourself to Him by faith
that He may enable you to live that life from hour to hour. Believe that the
Lord will by His Spirit lead you into, and keep you in this life of holiness and
of consecration to God’s service. Live thus in the obedience of faith, always
attentive to His voice, and the guidance of His Spirit. From the time that this
Fatherly discipline has led the sick one to a life of holiness, God has
attained His purpose, and He will heal him who asks it in faith. Our earthly
parents “for a few days chastened us.... All chastening seemeth
for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised
thereby, even the fruit of righteousness” (Heb. 12:10, 11, R.V.).
Yes, it is when the believer realizes this peaceable fruit of righteousness
that he is in a condition to be delivered from the chastisement. Oh, it is because
believers still understand so little that sanctification means an entire
consecration to God that they cannot really believe that healing will quickly
follow the sanctification of the sick one. Good health is too often for them
only a matter of personal comfort and enjoyment which they may dispose of at
their will, but God cannot thus minister to their selfishness. If they
understood better that God requires of His children that they should be
“sanctified and meet for the Master’s use,” they would not be surprised to see
Him giving healing and renewed strength to those who have learned to place all
their members at His disposal, willing to be sanctified and employed in His
service by the Holy Spirit. The Spirit of healing is also the Spirit of
sanctification. CHAPTER 13 Sickness and Death Psalm 91:3, 6, 16; Psalm 92:14 This objection is often made to the words of the apostle
James, “The prayer of faith shall save the sick”: If we have the promise of
being always healed in answer to prayer, how can it be possible to die? And
some add: How can a sick person know whether God, who fixes the time of our
life, has not decided that we shall die by such a sickness? In such a case,
would not prayer be useless, and would it not be a sin to ask for healing? Before replying, we
would remark that this objection touches not such as believe in Jesus as the
Healer of the sick, but the Word of God itself, and the promise so clearly
declared in the epistle of James and elsewhere. We are not at liberty to change
or to limit the promises of God whenever they present some difficulty to us;
neither can we insist that they shall be clearly explained to us before we can
bring ourselves to believe what they state. It is for us to begin by receiving
them without resistance; then only can the Spirit of God find us in the state
of mind in which we can be taught and enlightened. Furthermore, we would
remark that in considering a divine truth which has been for a long time
neglected in the Church, it can hardly be understood at the outset. It is only
little by little that its importance and bearing are discerned. In measure as
it revives, after it has been accepted by faith, the Holy Spirit will accompany
it with new light. Let us remember that it is by the unbelief of the Church
that divine healing has left her. It is not on the answers of such or such a
one that faith in Bible truths should be made to depend. “There arises light in
the darkness” (Ps. 112: 4) for the “upright” who are
ready to submit themselves to the Word of God. To the first objection
it is easy to reply. Scripture fixes seventy or eighty years as the ordinary
measure of human life. The believer who receives Jesus as the Healer of the
sick will rest satisfied then with the declaration of the Word of God. He will
feel at liberty to expect a life of seventy years, but not longer. Besides, the
man of faith places himself under the direction of the Spirit, which will
enable him to discern the will of God if something should prevent his attaining
the age of seventy. Every rule has its exceptions, in the things of heaven as
in the things of earth. Of this, therefore, we are sure according to the Word
of God, whether by the words of Jesus or by those of James,
that our heavenly Father wills, as a rule, to see His children in good
health that they may labor in His service. For the same reason He
wills to set them free from sickness as soon as they have made confession of
sin and prayed with faith for their healing. For the believer who has walked
with his Savior, strong with the strength which
proceeds from divine healing, and whose body is consequently under the
influence of the Holy Spirit, it is not necessary that when his time comes to
die, he should die of sickness. To “fall asleep in Jesus Christ,” such is the
death of the believer when the end of his life is come. For him death is only
sleep after fatigue, the entering into rest. The promise, “That it may be well
with thee, and thou mayest live long on the earth”
(Eph. 6: 3), is addressed to us who live under the New Covenant. The more the
believer has learned to see in the Savior Him who
“took our infirmities” the more he has the liberty to claim the literal fulfillment of the promises: “With long life will I satisfy
him”; “They shall bring forth fruit in old age, they shall be fat and
flourishing.” The same text applies to
the second objection. The sick one sees in God’s Word that it is His will to
heal His children after the confession of their sins, and in answer to the
prayer of faith. It does not follow that they shall be exempt from other
trials; but as for sickness, they are healed of it because it attacks the body,
which is become the dwelling place of the Holy Spirit. The sick one should then
desire healing that the power of God may be made manifest in him, and that he
may serve Him in accomplishing His will. In this he clings to the revealed will
of God, and for that which is not revealed he knows that God will make known
His mind to His servants who walk with Him. We would insist here that faith is
not a logical reasoning which ought in some way to oblige God to act according
to His promises. It is rather the confiding attitude of the child who honors his Father, who counts upon His love to see Him
fulfilling His promises, and who knows that He is faithful to communicate to
the body as well as to the soul the new strength which flows from the
redemption, until the moment of departure is come. CHAPTER 14 The Holy Spirit the
Spirit of Healing I Corinthians 12:4, 9,
11 What is it that
distinguishes the children of God? What is their glory? It is that God dwells
in the midst of them and reveals Himself to them in power (Ex. 33: 16; 34:9,
10). Under the New Covenant this dwelling of God in the believer is still more
manifest than in former times. God sends the Holy Spirit to His Church, which
is the Body of Christ, to act in her with power, and her life and her
prosperity depend on Him. The Spirit must find in her unreserved, full liberty,
that she may be recognized as the The Spirit operates
variously in such or such a member of the Church. It is possible to be filled
with the Spirit for one special work and not for another. There are also times
in the history of the Church when certain gifts of the Spirit are given with
power, while at the same time ignorance or unbelief may hinder other gifts.
Wherever the life more abundant of the Spirit is to be found, we may expect Him
to manifest all His gifts. The gift of healing is
one of the most beautiful manifestations of the Spirit. It is recorded of
Jesus, “how God anointed Jesus of Nazareth... who went about doing good, and
healing all that were oppressed of the devil” (Acts 10: 38). The Holy Spirit in
Him was a healing Spirit, and He was the same in the disciples after Pentecost.
Thus the words of our text express what was the continuous experience of the
early Church (compare attentively Acts 3: 7; 4:30; 5:12,15, 16; 6:8; 8:7; 9:41;
14:9, 10; 16:18, 19; 19:12; 28: 8, 9). The abundant pouring out of the Spirit
produced abundant healings. What a lesson for the Church in our days! Divine healing is the
work of the Holy Spirit. Christ’s redemption extends it~ powerful working to
the body, and the Holy Spirit is responsible both to
transmit it to and maintain it in us. Our body shares in the benefit of the
redemption, and even now it can receive the pledge of it by divine healing. It
is Jesus who heals, Jesus who anoints and baptizes with the Holy Spirit. Jesus,
who baptized His disciples with the same Spirit, is He who sends us the Holy
Spirit here on earth—either to keep sickness away from us, or to restore us to
health when sickness has taken hold upon us. Divine healing
accompanies the sanctification by the Spirit. It is to make us holy that the
Holy Spirit makes us partakers of Christ’s redemption. Hence
His name “Holy.” Therefore the healing which He works is an intrinsic
part of His divine mission, and He bestows it either to lead the sick one to be
converted and to believe (Acts 4: 29, 30; 5:12, 14; 6: 7, 8; 8: 6—8) or to
confirm his faith if he is already converted, He constrains him thus to
renounce sin, and to consecrate himself entirely to God and to His service (I Cor. 10:31; James 5:15, 16; Heb. 12:10). Divine healing tends to
glorify Jesus. It is God’s will that His Son should be glorified, and the Holy
Spirit does this when He comes to show us what the redemption of Christ does
for us. The redemption of the mortal body appears almost more marvelous than that of the immortal soul. In these two ways
God wills to dwell in us through Christ, and thus to triumph over the flesh. As
soon as our body becomes the Divine healing takes
place wherever the Spirit of God works in power. Proofs of this are to be found
in the lives of the Reformers, and in those of certain
Moravians in their best times. But there are yet other promises touching the
pouring out of the Holy Spirit which have not been fulfilled up to this time.
Let us live in a holy expectation, praying the Lord to accomplish them in us. CHAPTER 15 Persevering Prayer Luke 18:1—8 The necessity of praying
with perseverance is the secret of all spiritual life. What a blessing to be
able to ask the Lord for such and such a grace until He gives it, knowing with
certainty that it is His will to answer prayer, but what a mystery for us in
the call to persevere in prayer, to knock in faith at His door, to remind Him
of His promises, and to do so without wearying until He arises and grants us
our petition! Is not the assurance that our prayer can obtain from the Lord
that which He would not otherwise give the evident proof that man has been
created in the image of God, that he is His friend, that he is His fellow
worker, and that the believers who together form the Body of Christ participate
in this manner in His intercessory work? It is to Christ’s intercession that
the Father responds, and to which He grants His divine favors. More than once the Bible
explains to us the need for persevering prayer. There are many grounds, the
chief of which is the justice of God. God has declared that sin must bear its
consequences; sin therefore has rights over a world which welcomes and remains
enslaved by it. When the child of God seeks to quit this order of things, it is
necessary that the justice of God should consent to this; time therefore is
needed that the privileges which Christ has procured for the believers should
weigh before God’s tribunal. Besides this, the opposition of Satan, who always
seeks to prevent the answer to prayer, is a reason for it (Dan. 10:12, 13). The
only means by which this unseen enemy can be conquered is faith. Standing
firmly on the promises of God, faith refuses to yield, and continues to pray
and wait for the answer, even when it is delayed, knowing that the victory is
sure (Eph. 6:12—18). Finally, perseverance in
prayer is needful for ourselves. Delay in the answer
is intended to prove and strengthen our faith; it ought to develop in us the
steadfast will which will no longer let go the promises of God, but which
renounces its own side of things to trust in God alone. It is then that God,
seeing our faith, finds us ready to receive His favor
and grants it to us. He will avenge speedily, even though He tarry. Yes,
notwithstanding all the needful delays, He will not make us wait a moment too
long. If we cry unto Hun day and night, He will avenge us speedily. This perseverance in
prayer will become easy to us as soon as we fully understand what faith is.
Jesus teaches us in these words, “All things whatsoever ye shall ask in prayer,
believing, ye shall receive” (Matt. 21:22). When the Word of God authorizes us
to ask anything, we ought at once to believe that we receive it. God gives it
to us; this we know by faith, and we can say between God and us that we have
received it, although it might be only later that we are permitted to realize
the effects here on earth. It is before having seen or experienced anything
whatsoever that faith rejoices in having received, perseveres in praying, and
waits until the answer is manifest. But even after having believed that we are
heard, it is good to persevere until it has become an accomplished fact. This is of great
importance in obtaining divine healing. Sometimes, it is true, the healing is
immediate and complete; but it may happen that we have to wait, even when a
sick person has been able to ask for it in faith. Sometimes also the first
symptoms of healing are immediately manifest; but afterwards the progress is
slow, and interrupted by times when it is arrested or when the evil returns. In
such cases it is important for both the sick person and those who pray with him
to believe in the efficacy of persevering prayer, even though they may not understand
the mystery of it. That which God appears at first to refuse, He grants later
to the prayer of the Canaanitish woman, to the prayer
of the “widow,” to that of the friend who knocks at midnight (Matt. 15:22; Luke
18: 3; 11: 5). Without regarding either change or answer, the faith which is
grounded on the Word of God, and which continues to pray with importunity, ends
by gaining the victory. “Shall not God avenge his own elect which cry day and
night unto him, though he bear long with them? I tell
you he will avenge them speedily.” God knows how to delay all the time which is
necessary, and nevertheless to act speedily without
waiting more than is needful. The same two things should belong to our faith.
Let us lay hold with a holy promptitude of the grace which is promised us, as
if we had already received it; let us await with untiring patience the answer
which is slow to come. Such faith belongs to living in Him. It is in order to
produce in us this faith that sickness is sent to us, and that the healing is
granted to us, for such faith above all glorifies God. CHAPTER 16 Let Him That Is Healed
Glorify God It is a prevalent idea that piety is easier in sickness than
in health; that silence and suffering incline the soul to seek the Lord and
enter into communion with Him better than the distractions of active life;
that, in fact, sickness throws us more upon God. For these reasons sick people
hesitate to ask for healing from the Lord; for they say to themselves, “How can
we know whether sickness may not be better for us than health?” To think thus
is to ignore that the healing and its fruits are divine. Let us. try to
understand that though a healing through ordinary means may at times run the
risk of making God relax His hand, divine healing, on the contrary, binds us
more closely to Him. Thus it comes to pass that in our day, as in the time of
the early ministry of Jesus Christ, the believer who has been healed by Him can
glorify Him far better than the one who remains sick. Sickness can only glorify
God in the measure in which it gives occasion to manifest His power (John 9:3;
11:4). The sufferer
who is led by his sufferings to give glory to God, does it, so to speak, by
constraint. If he had health and liberty to choose, it is quite possible that
his heart would turn back to the world. In such a case the Lord must keep him
on one side; his piety depends on his sickly condition. This
is why the world supposes that religion is hardly efficacious anywhere but in
sick chambers or death beds, and for such as have no need to enter into
the noise and stir of ordinary life. In order that the world may be convinced
of the power of religion against temptation, it must see the believer who is in
good health walking in calmness and holiness even in the midst of work and of
active life. Doubtless very many sick people have glorified God by their
patience in suffering, but He can be still more glorified by a health which He
has sanctified. “Why then,” we are
asked, “should those who have been healed in answer to the prayer of faith
glorify the Lord more than such as have been healed through earthly remedies?”
Here is the reason. Healing by means of remedies shows us the power of God in
nature; but it does not bring us into living and direct contact with Him; while
divine healing is an act proceeding from God, without anything but the Holy
Spirit. In this latter, contact
with God is the thing which is essential, and it is for this reason that examination
of the conscience and the confession of sins should be the preparation for it
(I Cor. 11: 30—32; .James 5:15, 16). One who is so
healed is called to consecrate himself quite anew and entirely to the Lord (I Cor. 6:13, 19). All this depends upon the act of faith
which lays hold of the Lord’s promise, which yields to Him, and which does not
doubt that the Lord at once takes possession of what is consecrated to Him.
This is why the continuance of health received depends on the holiness of the
life, and the obedience in seeking always the good pleasure of the divine
Healer (Ex. 15:26). Health obtained under
such conditions ensures spiritual blessings. The mere restoration to health by
ordinary means does not. When the Lord heals the body it is that He may take
possession of it and make it a temple that He may dwell in. The joy which then
fills the soul is indescribable. It is not only the joy of being healed; it is
joy mingled with humility, and a holy enthusiasm which recognizes the touch of
the Lord and receives a new life from Him. In the exuberance of his joy the
healed one exalts the Lord, he glorifies Him by word and deed, and all his life
is consecrated to his God. It is evident that these
fruits of healing are not the same for all, and that sometimes there are steps
made backwards. The life of the healed one has a solidarity
with the life of believers around him. Their doubts and their inconsistencies
may in time tend to make his steps totter, although this generally results in a
new beginning. Each day he discovers and recognizes afresh that his life is the
Lord’s life; he enters into a more intimate and more joyous communion with Him;
he learns to live in habitual dependence upon Jesus, and receives from Him that
strength which results from a more complete consecration. Oh, what may not the
Church become when she lives in this faith, when every sick person shall
recognize in sickness a call to be holy, and to expect from the Lord a
manifestation of His presence, when healings shall be multiplied, producing in
each a witness of the power of God, all ready to cry with the Psalmist, “Bless
the Lord, 0 my soul.... Who healeth all thy diseases.” CHAPTER 17 The Need for a
Manifestation of God’s Power Acts 4:29—3 1 Is it permissible to
pray in this way now, to ask he Lord, “Grant unto thy servants to speak thy
word with all boldness while thou stretchest forth
thy hand to heal” (R.V.)? Let us look into this
question. Does not the Word of God
meet with as many difficulties in our days as then, and are not the needs now
equally pressing? Let us picture to ourselves the apostles in the midst of |