The Ministry of Divine Healing

Jesus' dynamic ministry not only reflects GOD's heart and love for mankind, but his compassionate mercy before its need for healing. GOD's will was perfectly revealed by his Son: our will should be how to put us in harmony with this perfect and complete revelation. Just as the fall of the created human introduced infirmity as part of the curse, Christ's cross has opened the door of healing as part of the work of salvation. Healing is joined to the power with which GOD restores hearts, lives and broken homes as well as infirm bodies. Suffering assumes a multitude of forms, but Christ's blood not only covers our sin with his redemptive love, but also offers healing for all our needs. The author of this study is a missionary, pastor, teacher and theologian who has easily led multitudes to the faith.

1. The Old Testament covenant of health (Exod. 15:26)
GOD promises to keep his people free of infirmities if they obey him.

Many refer to this verse as the Old Testament covenant of divine healing. It's called "covenant" because in it, GOD promises to keep his people free of infirmities, although he conditions this promise to the diligent obedience of his people.

The words used here for "infirmities" (from the Hebrew makhaleh) and "heal" (from the Hebrew rapha') generally denote physical pains and bodily healing. This is not only a spiritual concept, but also physical. The pact remains absolutely confirmed by the fact that GOD joins his own powerful name to the promise, calling himself Yahweh-Rapha, which means, "Jehovah is the one who heals". Yahweh Rapha is one of the compound names through which GOD reveals his attributes to Israel. On this occasion his name itself declares that it's part of his nature to be healer of those who obey his Word, to recover the health and to sustain them in health.

Although sin and disobedience aren't always the direct cause of infirmities, the fall into sin is the underlying and original cause of all infirmity. Those who desire healing will benefit themselves if they seek Christ Jesus, who bore our sins, while they pursue a renewed consecration. (See James 5:14-16; I Cor. 11:29-32).

2. Healing, repentance and humility (Num. 12:1-16)
The healing of Miriam manifests the importance of repentance and humility in healing.

This passage relates how Moses' sister, Miriam, received physical healing thanks to Moses' intercession. However, her healing was held back for seven days because she sinned by defying the leadership that GOD granted to Moses. Could it be possible that occasional delays in receiving answers to our prayers is due to sinful attitudes? May some lesson have been included in the fact that the march of the entire camp was delayed until Miriam was restored? Repentance and humility don't earn healing, but can, as in Miriam's case, open a way for GOD's grace to be more fully revealed (see I Cor. 12:20-27).

3. The key to divine health (Num. 21:5-9)
Our health, as much spiritual as physical, comes from keeping our eyes on and identifying ourselves with the crucified Christ, by whose stripes we are healed.

The plague of fiery serpents sent upon GOD's people were, in reality, a chastisement that they inflicted on themselves due to their frequent murmuring. GOD allowed his justice to be reconciled with the people's presumption and many died from serpent bites. But in response to the people's repentance, GOD prescribed a bronze serpent to be set up, and everyone who raised his eyes in faith toward it would be healed. Jesus referred to this story in John 3:14,15, to imply that the bronze serpent prefigured his crucifixion. Our healing, spiritual as much as physical, comes when we put our eyes on Christ crucified and identify with Him, since by his wounds we were healed.

4. Lessons about speaking of healing with hope (II Ki. 5:1-15)
In some cases, healing could require obedience and persistence.

Naaman, the Syrian general, was a good man, and apparently his leprosy wasn't the result of any injustice he had committed. Thus this episode offers us some practical ideas about the process of divine healing, when the affected person isn't guilty of disobedience or any action that had exposed him to his affliction. 1) See the importance of sharing the hope of divine healing with others. The door to Naaman's healing was opened by a Jewish servant who recommended he seek the prophet Elisha. Believers do well when they testify to others as much of the healing power as the saving power of Jesus. 2) See how GOD knows what to do with each person. Naaman was told to wash himself seven times in the Jordan River and this annoyed him. His hidden pride and arrogance came out into the open and obedience and submission led the way to his healing. We should be able to face up to a similar calling, since sometimes obedience is a prerequisite to receiving healing. For example, Jesus told the ten lepers that they should show themselves to the priest and they were healed after they had obeyed (Luke 17:12-14). Occasionally, some people who are prayed for to receive healing give up, instead of seeking GOD, when they don't see immediate healing, when they might need to take an obedient step that strengthens their faith (see also II Kings 20:1-11).

5. Healing through medicine or miracles? (II Ki. 20:1-11)
GOD is the author of all the benefits of healing; by taking medicines we still obey GOD.

This account of the miraculous healing of Hezekiah begins when the prophet Isaiah informs him that he will die because of his infirmity. The king immediately began to pray and seek GOD fervently, without accepting his deadly fate. The fact that GOD granted him fifteen more years shows that prayer, when one suffers a mortal illness, is never inappropriate. But Isaiah also told Hezekiah to apply a bunch of figs to his wound. Some scholars point out that figs are a medical prescription and attribute a healing power to them. The Bible doesn't condemn anyone who turns to medical remedies; but, in this case, it seems absurd to think that such a thing, by itself, could cure a mortal illness. GOD is the author of all healing; the application of the bunch of figs suggests that human medical aid isn't inappropriate either. Only GOD can heal: He does it through miracles, natural means and human means. Nothing should be disdained. However, this text clearly shows that the liberation of Hezekiah from death came from GOD, not from a human being (see James 5:14-16).

6. Job's affliction and his complete recovery (Job 42:10-13)
Repentance and forgiveness of others has something to do with receiving healing.

Some point out Job to prove that illness obeys, in many cases, GOD's will. It is certain that GOD allowed Job's illness to demonstrate to Satan that he wouldn't turn away from his Protector in the face of adversity. However, it's worth while to observe that Job's affliction was directly due to the devil (2:2). Furthermore, infirmity was only one of the afflictions that he suffered. Later, when GOD healed and restored him, fully compensating for his losses, the Hebrew text literally refers to his recuperation as a return from captivity. This constitutes evidence that all his restoration consisted of a rejection of evil; the recovery of things "that had been Job's" (42:10). But this complicated case requires that it also be recognized that Job's healing seems to coincide with his repentance. Chapter 29 appears to reveal that Job was excessively self-absorbed, for which he later repented (see 42:5,6). There is a connection between Job's change of attitude and divine restoration.

7. A promise of divine protection for health (Psa. 91:9,10)
Protection against infirmity and plagues is intimately conditional upon our companionship with GOD.

This passage promises protection from illnesses as a blessing of the redeemed life. The "plague" (from the Hebrew nehgah) is utilized for something "inflicted" on a body and in time would specifically refer to the "spots of leprosy". It speaks here of a permanent defense against "inflicted illnesses", but on the condition that we make the LORD our true refuge and habitation. How can we do this? Two Hebrew words in verse 9 give us the answer. The word makhseh, translated as "hope", that is "refuge, place of protection, hideout" and derived from the root khawsaw, indicates a retreat. It comes from the root 'onah, which describes the security that is experienced in the intimacy of life, "as in marriage". A principle comes from these key words. When we make GOD our refuge and habitation, by trusting in Him, we bring him our worries, fears, needs; When we seek his direction, spending time to renew ourselves in his presence, loving Him and walking next to Him each day, we enter a refuge filled with promises of health. This truth safeguards us against making the prayer for healing an emergency resource, as occurs with some, who turn to him only in the case of illness. Let's seek repentance and a renewed fellowship with GOD and we will find his mercy.

8. Health and salvation benefits (Psa. 103:3)
The LORD not only pardons iniquity but also physically heals.

This is a definite promise of bodily healing, based on the character of Jehovah as the Healer. The healing that is promised here specifically includes physical recovery. The text reinforces the covenant of healing, since the Hebrew word tachawloo (ailments) comes from the same root (chawlah) as "infirmity" (makhaleh) in Exodus 15:26. Furthermore, the words that are translated "heal" are the same in both passages (from the Hebrew rapha'), whose meanings particularly hold the idea of mending or curing. There is a close tie between these two texts (Deut. 19:15; II Cor. 13:1). Both verses testify, from the Old Testament, that the LORD not only pardons iniquities; he also heals our ailments (or illnesses). If bodily healing was included along with the other divine benefits under the earlier covenant, we can rest and rejoice in faith. The "glory" of the new covenant completely surpasses that of the old (II Cor. 3:7-11) and we should have the certainty that GOD, in Christ, has made sufficient provision for our well-being.

9. Liberation from our "downfall" (Psa. 107:20)
Some infirmities constitute a punishment for transgressions; repentance can bring healing in these cases.

In this psalm infirmity is the punishment for transgression. The transgressing implies knowingly violating the known limits of obedience. Thus the punishment isn't so much a direct action of GOD as an indirect consequence of having ignored the blessings that come from fulfilling his will, and thus exposing ourselves to the justice that violating it entails. However, liberation can come through genuine repentance. Sometimes people cry out to GOD only when calamity strikes. Storms reach all of us. Sudden difficulties or a severe illness can catch up with us due to our spiritual decadence, conscious or unconscious. But this text teaches that if we seek our Healer with a contrite heart, crying for deliverance, the calamity can be overturned and we will receive healing, physical as much as spiritual. The LORD will hear a cry like that, and will then heal us with "his word" (v. 20). (A beautiful example of this can be seen in the healing that the centurion's servant received from Jesus, in Matthew 8:8).

10. Healing through Christ's atonement (Is. 53:4,5)
Healing of the body is included in Christ's atonement.

Isaiah 53 clearly teaches that corporal healing is included in the expiatory work, suffering and cross of Christ. The Hebrew words for "sorrows" and "infirmities" (v. 4) specifically refer to physical affliction. This is verified by the fact that Matthew 8:17 says that this text of Isaiah was fulfilled exemplarily in the acts of healing that Jesus performed.

Furthermore, it's clear that the words "carried" and "suffered" refer to Jesus' expiatory work, because they are the same ones used to describe Christ burdened with our sins (see v. 11 and I Peter 2:24). These texts unequivocally connect the basis of provision, as much our salvation as our healing, to the expiatory work of Calvary. However, none of these things is automatically received, because both must be obtained by faith. Christ's work on the cross puts them at our disposal, and we receive them, by our choice, through a simple act of faith.

By the way, a few allege that Isaiah's prophecy about illness was completely fulfilled by the healings described in Matthew 8:17. But a more careful examination shows us that the word "fulfill" sometimes applies to an action that extends throughout the entire church age. (see Is. 42:1-4; Matt. 12:14-17).

11. Extension of Jesus' healing ministry and the Great Commission (Matt. 4:23-25)
Jesus healed extensively and made healing part of the Christian mission of liberation.

These verses show the great achievement of Jesus' healing ministry. Jesus' ministry consisted of teaching, preaching, making disciples, healing illnesses and casting out demons.In this passage the first mention is made in the New Testament that Jesus healed physical infirmities and brought liberation to those who were tormented by demons. Some argue that Jesus healed during his ministry with the unique end of demonstrating his deity. We should examine passages like 9:36,37 and 14:14 where it's evidenced that the LORD healed, moved to compassion by the suffering multitudes. It seems obvious that Jesus' intention was that healing be a part of the Christian mission of deliverance. His Great Commission included the promise, "...lay hands on the sick, and they will be healed" (Mark 16:18). The LORD extended this commission on the basis of his expiation, his compassion for people, and his promise to give them the power to carry out his Word.

12. Biblical bases of divine healing (Matt. 8:16,17)
Jesus took all our infirmities upon himself; as well as our sins.

The provision of divine healing must rest on firm foundations. Obviously, its bases are biblical, but from what source is this great mercy of GOD derived? Some justly connect it to GOD's mercy. Even if this is truly so - the real question is the following: What are the redemptive bases of divine healing? Is healing included in the saving provision of GOD in Christ or is it simply a loving gesture of benevolent character? This text, along with our discussion of Isaiah 53:4,5, offers clear evidence that divine healing forms part of the expiation of Christ's redemptive work on the cross. To avoid this truth, some suggest that Isaiah's prophecy was completely fulfilled by the healings that occurred that day. But this would be impossible, because Isaiah's prophecy affirms that the Servant of Jehovah will bear sickness as well as sin, that is, vicariously (see the note for Isaiah 53:4,5). Even more, he would suffer for our sins and ailments. If "ours" means all of us, in what refers to our sin, for which a Savior was given, then that also signifies all of us, respecting illness, for which we were given a Divine Savior (see Mark 1:40-45).

13. The LORD's will for healing (Mark 1:40-45)
The saints should be assured of the LORD's willingness to heal.

Jesus declares his will to heal the sick here. There are those who insist that we should always accompany our prayers for healing with "If it is your will". How can one have a positive faith if he begins his petition with a conditional "if"? We don't pray asking for salvation with an "if".

The leper was convinced that Jesus could cure it: However, he wasn't sure that Jesus wanted to heal it. But Jesus' answer solved the problem, "I wish, be cleansed". Why are we unable to be sure that it's the LORD's will to do what He has already made redemptive provision for? At the same time, one can't live consciously violating GOD's will and hoping that He will fulfill his promises. When biblical conditions for participating in GOD's processes are present, those promises should be fulfilled. But we don't suddenly doubt GOD's arrangement or his remedies, simply questioning if it is or isn't his will. "If it's your will" most often represents an expression of fear, a pretext to "excuse GOD", if our faith or his sovereign purposes don't produce healing. It's better to leave the subject to his sovereignty and eliminate this phrase from your prayer. Our faith could be weak or incomplete in some respects. We, to tell the truth, occasionally may not be healed, which shouldn't be seen, however, as a motive for condemnation (Rom. 8:1). Nevertheless, in all cases we should praise the LORD for his faithfulness and compassion. Thus we create a suitable atmosphere for the realization of divine healing. This is consistent with the Sacred Scriptures, which reveal Jesus as disposed to heal.

14. Persistent faith's place (Mark 5:24-34)
The Bible speaks of many who had faith and perseverance, and for this reason were healed.

This passage relates the case of a desperate woman, whose healing was the result of a great and persistent faith. Her illness made her ceremonially unclean and disqualified her from mixing with the people. However, she was so sure that she said, "If I can just touch his mantle, I shall be saved" (v. 28). Jesus didn't reprimand her, but with the purpose of assuring healing and salvation, delayed his mission to the home of Jairus, whose daughter was approaching death.

Later, Jesus raised Jairus' daughter, but here he stopped to minister to an ill person who had a positive faith. When such a persistent faith as that has been compensated, that's not to say that healing or any other work of GOD can be gained through human effort. It illustrates, rather, the necessity of being daring in faith, not allowing ourselves to be dissuaded by circumstances or discouragement by others! "All things are possible to him who believes" (9:23), and all is by GOD's grace (Eph. 2:8,9).

15. We may cultivate a climate of faith for healing (Mark 9:22,23)
Persevering in prayer and praise gives birth to faith which brings healing.

Jesus tells us in this passage that the condition for having the prayer of healing answered is "believe". The father of the demonized child responded with tears in his eyes, "I believe", and he added, "Help my unbelief". Faith being a gift, we should pray, asking for it as this father did. Notice how rapidly GOD's grace answered. But another lesson is offered us here: In an atmosphere where believing is difficult, we should seek a different one. Even Jesus' capacity to do miracles became reduced wherever unbelief prevailed (Matt. 13:58).

Prayer and praise provide an atmosphere of faith in GOD. However, in this text Jesus explained another obstacle to the victory of faith, which makes prayers be unfruitful: "This kind can come forth by nothing, but by prayer and fasting (Mark 9:29). His explanation teaches: 1) some afflictions (not all) are caused by demons, and 2) some types of demonic possession don't respond to exorcism; only fervent prayer can produce deliverance. Persevering in prayer, accompanied by praise and fasting, provide a climate for faith that brings deliverance.

16. What is easier, forgiving or healing (Luke 5:16-26)

He who relates healing to forgiveness demonstrates Jesus' interest in all types of human needs.

Although it is certain that not all affliction is the result of a specific sin, in this case, the cause of the infirmity was sin, because the man was healed when Jesus told him, "Your sins are forgiven you". Jesus' words could have been, "Get up and walk" or "Your sins are forgiven". In many cases, prayer for healing should begin with confession of sin and repentance (James 5:16; I John 1:8,9).

When Jesus connects healing with forgiveness, the divine interest for complete human well-being is also evidenced. Obviously, forgiveness of sins is our greatest need; however, Jesus didn't proclaim that need for divine pardon without affirming, additionally, his profound concern for human suffering.

An additional commentary: This episode teaches us how healing comes when a group unites in prayer, and are all in accord in their request (v. 16; also Matt. 18:19). The healing of the paralytic came by the intervention of people who showed caring, and whose faith overcame all obstacles.

17. The healing of spirit, soul and body (Luke 8:36)
GOD is interested in restoring all aspects of the human being (his personality, his health, his relationship with GOD) and wants to save him from the final death.

The Greek word sozo ("to heal, save, make sound or complete") appears in this chapter and offers us a unique perspective of Luke as a doctor. In all, a series of encounters manifests Jesus' healing power: 1) The demonized Gadarene is "healed", that is, liberated from the evil powers that dominated his rational mind and physical actions. 2) The woman with the discharge of blood (verses 43-48) touches the border of Jesus' garment, and Jesus says, "Daughter, your faith has saved you". 3) In verse 50, after it was said that the girl was dead, Jesus declares, "Don't fear, believe only, and she will be saved". 4) In verse 12, when Jesus explains the parable of the sower, the word "saved" is used in the sense of restoring the relationship with GOD by means of faith. Luke's precise narrative offers a complete picture of the Savior's interest in restoring each part of the human being's life; a) our relationship with GOD the Father; b) our broken personality and servitude; c) our physical health; and d) finally, our rescue from death itself in the resurrection. Jesus Christ is the Savior of the whole human being.

18. The disciples are instructed to heal (Luke 10:8,9)
The authority to heal has been given to Jesus' disciples, as many as show themselves willing to exercise the privilege of being messengers and participants of the Kingdom of GOD.

Jesus' instruction to the 70 whom he sent out are clear and direct: "Heal the sick...and say to them 'the kingdom of GOD has come to you'". The coming of the kingdom of GOD and the ministry of healing the sick are inseparable. In 9:1,2 the same subject is emphasized to the 12 disciples. The authority to heal has been given to Jesus' disciples, in the measure that they are prepared to exercise the privileges of being messengers and participants in the kingdom of GOD. This ministry shouldn't be separated from the complete declaration of the coming of the kingdom. The Holy Spirit delights in confirming the presence of the kingdom glorifying the power of the king, carrying out the work of Christ through the ministry of healing. This healing ministry is manifested throughout the book of the Acts of the Apostles; and James 5:13-16 declares it to be one of the responsibilities of the elders in the local congregation.

19. Healing His way (Luke 17:12-19)
The nature of some healings is "progressive", so that their confirmation by a doctor isn't a lack of faith.

The "progressive nature of some types of healing is noted in the words, "as they went, they were cleansed". The healing of the ten lepers offers us several lessons: 1) Not all healing occurs in the moment of prayer. Sometimes we can expect instantaneous healings to occur, but this miracle illustrates the healing "as a process" that stretches out for a period of time after the prayer. 2) Jesus' order, "go, show yourselves to the priests", doesn't just indicate his affirmation of the law (Lev. 13:1-59). As the priests were the doctors of that culture, it signifies that Jesus approves of the behavior of those people who have received healing and visit their doctors to confirm it. 3) It's important to note the lepers' obedience to Jesus' mandate. While they went, in obedience, they were healed. When healing isn't instantaneous, one shouldn't doubt, but seek a possible pathway to obedience. 4) Of this group of lepers whom Jesus healed (ten of them), only one returned to express his pleasure. When healing comes, express your gratitude with praise and adoration, and don't remain with the nine who don't return.

20. Divine healing is never out of style (John 8:58)
Christ unites all facets of his person and ministry to his eternal and unvariable nature.

Jesus' critics challenged his ministry of miracles (5:16-18), his origin (8:41), his integrity (7:12) and his spiritual purity (8:48). The resistance of those who opposed him was pretty much indistinguishable from that which is raised today against the ministry of divine healing. We find a categorical response to such doubt in the words Jesus directed to his critics, "Before Abraham was, I am". Christ's response unites all facets of his person and ministry to his own inalterable eternity.. It's an everlasting message for us nowadays. Jesus isn't the great "I was" of the past, but the great "I am", "the same yesterday, today, and for the ages" (Heb. 13:8). Some confine divine healings to biblical times, but the history of the church annuls that theory. Nothing in the Scriptures indicates, even once, that the work of Christ would be confined to the New Testament church. Jesus said that his church would do greater works than those that He had done, because He went to the Father (John 14:12). Jesus healed through the power of the Holy Spirit, and the same Holy Spirit still works in the Church (Acts 2:38,39).

21. Healing in Jesus' incomparable name (Acts 3:16)
Jesus' character and office constitute the basis for his authority to extend his healing grace

Immediately after the shedding of the Spirit on Pentecost, it's affirmed that "many signs and wonders were done by the apostles". Chapter three offers us the story of the healing of a man who was lame from birth, an act well-known be everyone in Jerusalem. Peter didn't attribute the healing to some human power, but to faith in the name of Jesus (V. 16).

Notice how the invocation of the name of "Jesus Christ of Nazareth" (v. 6; 4:10) is heard from the apostle's lips. The appeals to the name of Jesus as the unequivocal Messiah (Christ), who walked as a Man among the men (of Nazareth), is an affirmation of his Person, his character and his royal office, and the basis of the authority to extend healing grace. Using another person's name to claim legal rights is called "power of attorney". This is a privileged power that Jesus has delegated to us, when we confront the forces in retreat that infirmity and Satan seek to impose on mankind.

22. Paul's healing ministry in Malta (Acts 28:8,9)
GOD heals in many ways: the prayer of faith, natural recuperative powers, medical aid and miracles.

Here there is a reference to divine healings in spite of the fact that Luke, a doctor, accompanied Paul. This face inconveniences the critics of modern healing so much, that some have advanced the theory that the healings mentioned in verse 9 were the work of Luke, who had used medical remedies, although his name isn't mentioned here. The theory is based on the use of therapeuo, the Greek word for "healing" (v.8), which some insist refers to medical therapy.

However, this word appears, in fact, 34 times in the New Testament. In 32 cases, it clearly refers to divine healing; in the rest, it has a general significance. Both words (iaomai and therapeuo) designate the same type of healing in Matthew 8:7,8, which indicates they are used without distinction in the Bible.

The previous isn't opposed to medical treatments; it doesn't say that medicine or the help of doctors is harmful, because, in truth, they aren't. However, it remains clear that this passage doesn't give cause to the substitution of medical therapy for prayer. GOD heals by many means: the prayer of faith, natural recuperative powers, medical aid, or medicine and miracles.

23. The gift of healing (I Cor. 12:9,28)
The Holy Spirit energizes the gift of healing, which should hold a place in the Church.

So that the Church's mission may not be limited to the capacity of a human enterprise, the Holy Spirit provides powerful gifts, especially assigned and distributed among the believers. Among them are the "gifts of healing". They clearly indicate that the supernatural healing of the sick should be a ministry permanently established in the Church, and at the same time stimulate the work of evangelizing the world. This has validity nowadays, i.e., always, because "the gifts and the calling of GOD are irrevocable" (Rom. 11:29).

24. The New Testament covenant of divine healing (James 5:13-18)
Infirm people, whom the church elders anoint with oil and pray for, can be healed.

Thus as Exodus 15:26 is called the Covenant of Divine Healing in the Old Testament, James 5:13-18 is considered the Covenant of Divine Healing in the New Testament. Here, the sacred writing affirms that those sick people whom the elders of the church anoint with oil, and for whom they pray, will be healed.

Some contemporary critics of divine healing hold that the oil was a medicinal product with which they massaged the sick; but it's clear that the oil was considered a symbol of the action of the Holy Spirit, who is present to glorify Jesus in the works of healing (John 16:14,15). The text explicitly establishes that "the LORD [not the oil] will raise them up" (v.15). This practice was probably considered a sacrament, like baptism and the LORD's Supper are nowadays. 1) The sick person must manifest his faith by calling on the "elders", i.e., the pastoral leadership (v.14). 2) The confession of sins and the willingness of the heart are important, in view of the fact that our physical well-being is never separated from our spiritual health, nor above it (verses 15,16). 3) Healing can come as a result of the prayer of the church, a group, or the person himself. 4) Anointing with oil isn't a superstitious exercise, but a prophetic action, which declares that we depend on the Anointed, Christ Jesus, whose power is administered by the action of the Holy Spirit in our midst.

Home Site Index Bible Index

Kingdom Dynamics Truth in Action Links

The Ministry of Divine Healing(Divine Healing)

The Ministry of Divine Healing
(Divine Healing)