1887 219 Dear —,
The unscriptural mistakes and unsound reasonings so abound in two small papers which commend the system before us, that to go through them in detail would be to write a book. To this, if able, one is not disposed; seeing that scripture is simple and clear against the universal application of a principle, which every believer must admit to be precious, when held and used as the Lord intended. To take any truth or gift out of its connection, and apply it absolutely, would be disastrous.
So with healing the bodies of all the children of God; for it is setting up some scriptures to the exclusion of many others. Not this only; for it practically sets aside the individual dealings of God with His beloved children, according to His own wisdom, love, and purpose.
Man now-a-days vauntingly speaks of God's fixed natural laws, whereas the believer knows, that He in grace exempts from their operation, when it pleases Him, not only as a miracle but in answer to prayer. Many an instance is recorded in scripture, for the faith and comfort of God's people; yet it is not for such always to look for this in the path of faith, but rather to cultivate a daily walk with God in the things appointed as to either the body or circumstances. To the sceptic, nevertheless, the believer can ever testify that his faith for peace and a glorious inheritance rests on his knowledge that God has raised Jesus his Saviour out from among the dead. The power of God thus displayed is, not only a standing fact as to Him, but that which wrought in Christ (Eph. 1:2) toward believers now. It is not, therefore, a question of limiting the power of God as unbelief does; for the Christian knows the truth, and not less the divine love, both blessedly meeting in Jesus the Son of God. The coming glory, therefore, will never give a fuller, if so great a, proof of the love and power of God, as that already given, in the cross and resurrection of the Lord Jesus. It will be however the open display to the world. (John 17:22-23.) On the point, therefore, of faith-healing the question is: — Does scripture warrant all believers to expect bodies free from pain and infirmities? or, should they be thus afflicted, is it according to scripture for all sufferers to reckon on being healed? Is it either allowed sin, or lack of faith, that keeps back the blessing?
Now admitting that there may be much ignorance as to the ways of God, yet is it clear to upright souls that there is sad opposition to this teaching in many a recorded instance, independently of the present period of our Lord's absence and rejection, which explains what the Christian should expect, not only in the form of tribulation, but as to the body that links him with a present scene of sorrow, sickness, and pain, whilst awaiting his Lord's return. The main argument of the writer is founded on our Lord's (when on earth with His disciples) having cured all manner of disease. Moreover, the apostles, after our Lord's ascension, continued to do so. Added to this there were the gifts of healing; and, finally, the standing word as to the sick (James 5:14-15).
Now, if scripture is weighed, and the connections prayerfully considered, none of these facts will justify the conclusion, that faith-healing, as a system of universal cure, is established, but rather the contrary. That there is a measure of truth none would deny, but to say it is the truth, or a standing principle, in the ways of the Lord with His own, I deny. Indeed I cannot but feel much evil is being done by it, without weakening confidence in the resources and grace of the Lord.
All serious Christians feel the mischievous assumption of Romanism, in claiming the keys of the church for the apostle Peter. Weigh Matt. 16, and there is not a word about the keys of the church, but of "the kingdom of heaven," which materially alters the thought; and this has nothing to do with Rome or after times.
In the matter before us the writer does not see the difference between the gospel of God's grace, and the kingdom of heaven; nor does he distinguish the position of John the Baptist announcing this kingdom as at hand from its being actually set up. When John was in prison, Jesus Himself began to preach and to say, "Repent, for the kingdom of heaven is at hand"; after which Jesus preached in the synagogues, and healed all manner of disease and sickness. The heavenly rule of the Messiah over the earth was therefore announced with accompanying power, suited to the promises made to Israel. On the other hand the physical condition of the people was a proof of their sins and disobedience. They had not enjoyed the conditional promise of freedom from disease with which Jehovah was prepared to meet them. His Anointed here below, and acting thus, was the proof. Moreover, Matt. 8, and Matt. 9 gave manifold samples, as a voice to the nation, of His gracious power and willingness when faith availed itself of His presence. If chap. 8 was evidence of Messiah's fulfilling Isaiah 53:4, chap. 9 more particularly presents testimony to the truth of Psalm 103 which in its fullest sense applies to His earthly people when He reigns. Hence the forgiveness of sins, and healing of bodily disease were bound together — a truth no intelligent preacher of the gospel could openly claim now: it would be to confuse times and things that differ, and ignore the absence of the King.
If to the end of chap. 9. Jesus pursues His course of healing, in the next chapter He sends forth the twelve to preach "The kingdom of heaven is at hand." Therewith He gives them power over all manner of disease; but they are sent strictly to the Jews, being forbidden to go even to the Samaritans: a fact of importance for having the mind of the Lord in their service, and indicative of its object and extent. All this was clearly in testimony of Christ as Israel's king.
But Matt. 11 shows, when suffering John sends his message and gets his significant answer from the Lord, that the mighty works He had done were all to no present effect, save to call forth the woes of the rejected Messiah. But higher and better things shine out of that evil day at the end of the chapter. For the Lord speaks of His higher glory as the divine Eternal Son, and invites burdened souls to Himself, not for bodily cure, but to a far more blessed thing, soul-rest even now. If too the rule of our Lord's action as to disease is made the standard, why not go on to the raising of the dead which was part of the same privilege and power? The recorded cases were but samples out of the many, both on the side of the Lord, and on that of the subjects healed, being given us for special purposes only.
With some their own faith appears; in others that of those who brought them; in some neither, but rather the sovereign acts of Christ.
Again, how different the dealing of the Lord with the nobleman's son, in John 5, from that with the two sisters at Bethany in John 11! Was it, therefore a mere question of faith and bodily cure? or were there not fuller purposes, as in allowing the death of Lazarus? Surely it is the best of all (which believers would do well to remember) for the glory of God, that the Son of God may be glorified thereby, when sickness goes on to death, and death itself is swallowed up in the power of resurrection.
That Lazarus was both a testimony and a figure of the Lord's ways with His earthly people, can hardly be questioned; yet is it no less an encouragement to the believer, in the feelings and sympathy of Jesus, before the display of His power, as the Son of God, in raising the objects of His affection from the dead. It is incontestable that many miracles and cures were done by the apostles after the Lord Jesus ascended. Acts 3 is specially chosen to encourage those advocating faith-healing. This, if looked into, will be seen to be a special and further testimony to those who had crucified their Messiah, giving evidence to the loving power in the name of Jesus. "Ye men of Israel," etc. If convinced by it, and bowing to God's object in it, by judging themselves, and owning their sin, then the promised times of refreshing would come, and Jesus return from heaven, and earthly blessedness dawn under the rule of their Messiah. It was, like others, a sample of the powers of the age to come, as spoken of in Hebrews 6:5. Compare it with what is said in Heb. 2 of God bearing witness to the great salvation, spoken first by the Lord, and confirmed by those who had heard, and afterwards received the Holy Ghost sent down from heaven.
That signs were given, and wonders wrought in the early moments of the church is most unquestionable; but were these to continue any more than the apostles themselves? This would be to lose sight of much unfolded in later inspiration, in those Epistles particularly which mark the corruption and apostasy of the last days. If the Lord Jesus is the same, and the presence of the Spirit ever-abiding, yet who would contend that the ways of God, as to outward power, are the same at the close of the church's history as at the beginning? It was not so with Israel even in Ezra's day — much less at a later; and shall it be expected of the church in its present ruin state, however truly God's purpose and our moral responsibility remain unchanged?
But, again, does the gospel of God's grace connect with it (as the preaching of the kingdom of heaven once did) the cure of bodily disease? If so, let it be clearly shown in scripture. The great apostle of the Gentiles will surely furnish the character of things after the Lord was finally rejected by His people, both in His humiliation, and afterward in heavenly glory.
When Saul was converted by the light shining from Jesus on high, the Lord in sending Ananias to him declares, that he is a chosen vessel to bear the name of Jesus, before Gentiles, Kings, and Israel, adding, "For I will show how great things he must suffer for My name's sake." When the same Paul was before Agrippa, he speaks of his mission to the Gentiles: To open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Here then is the characteristic commission of his gospel to the Gentiles (such we are by nature), but not one word either from the Lord, or the apostles, about bodily cure being wrapt up with it, much less, as in these unscriptural papers, that it was part of the gospel. The great apostle of the Gentiles wrought all sorts of miracles as a sign to unbelievers; but not one in character with the kingdom of heaven by the Lord, and the twelve.
Are we then to set up one scripture to the loss of another, and assume what is not taught, rather than seek guidance and instruction from the Spirit of God?
What is said at the end of Mark's Gospel was accomplished finally, but is no unlimited promise; nor is it given in Luke, or Matthew who looks on to the end of the age. Moreover, it is questionable if those who now seek to appropriate the truth in the universal form of Beth-shan, would be ready to take up any deadly thing, in faith that it would not hurt them.
But the apostle Paul fully declares his gospel in its nature and extent. In the Epistle to the Romans, where it is most of all unfolded, we never hear of the body freed from pain and infirmity, but rather the reverse. The question of sins, and of sin, is answered by justification, followed by deliverance from sin (Rom. 6) and the law (Rom. 7), with the blessed "no condemnation" consequent on being in Christ (Rom. 8); but not a word as to change of the physical body, until the believer's full and final deliverance by the quickening of the mortal body. This from other scriptures is seen to take place at the coming of the Lord. (1 Cor. 15 and 1 Thess. 4) There is on the contrary plain intimation in chapter 8 that the believer's body shares the weakness and sorrows of the present groaning creation, not that it has exemption from it. To lose sight of this would be to ignore a large part of the wisdom and love of God in His ways toward the Christian, yea more, the true position He Himself takes as to it. Moreover, what is the Spirit's reason for the co-heirs with Christ suffering with Him? And why are they to reckon that the sufferings of this present time are not worthy to be considered? Does it not turn on the groaning creation — a state that would have been changed, according to both old and new tests, had Jesus been received, and His kingdom set up. Whereas, since His rejection, the favoured land, and Jehovah's people, as well as the whole scene below, suffer still, as it is written, "The whole creation groaneth and travaileth in pain together until now."
1887 237 There is added the Christian's promised part in it, "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves," etc. Then God's word teaches the believer's part in pain and sorrow because of a mortal body, and, it may be, a very suffering one; whereas the faith-healing advocate declares, contrary to scripture, that a Christian should have no part in suffering, but die at a good old age without pain, like the finished-up candle: an expectation in character with what the Corinthians vainly sought, "reigning before the time," by confusing a suffering era with the coming day of glory, when Jesus shall reign from the river to the ends of the earth.
The cheer to the Christian suffering "with" Christ, which is the point here, rather than suffering "for" Christ, is the hope of the coming glory, when the sons of God will be no longer hidden but manifested. Then and not now will the creation, in bondage to corruption, enjoy the liberty of the glory. Till then no immunity, even for the believer, but a body of weakness and frequently of no little pain, but with wondrous inward joy in the Lord, if faith works to appropriate it. He has Christ Jesus as his High Priest on high, in all suited sympathy, and God the Spirit making intercession within him. This goes with sufferings and infirmities, which mean the reverse of freedom from bodily pain; neither can it here mean that the suffering is through the sin of the believer, as the writer insists.
The "Spirit helpeth our infirmity," which could not be said if it were a direct consequence of the believer's sin; yet is it no less trial and suffering, calling for help and sympathy.
Moreover it is not of necessity removal of the suffering; for sympathy would then lose its place and object. Therefore to set aside these facts for universal healing would be to lose much of the present work of Christ as Priest, as well as much of the Holy Spirit's operation in the Christian.
The journey homeward to the eternal rest of God contemplates trial of every kind, and no less infirmity. Hence Heb. 4 is a blessed portion for such experiences in the active love and care of Jesus, the Son of God on high, sympathising with His suffering saints.
That the apostle in 2 Cor. 12 had infirmity sent him is certain; though its nature is of purpose not told us, yet one may conclude it had to do with his body. This the Lord would not remove though he sought it thrice; but all-sufficient grace was promised him, so that he not only accepted the trial, but afterward took pleasure in infirmities, rather than gloried in having nothing about his body to try him.
This surely is a higher experience, than getting all bodily suffering removed by the principle of faith-healing, even though, as is argued, health and strength might be given to the Lord. On this ground the Lord may have answered His apostle, for none so devoted as he; but his Master knew the best thing for him.
The apostle from his own lessons could counsel others, as indeed he did his beloved Timothy to take a little wine for his stomach's sake and his often infirmities, which had to do surely with his body. Then he, who had wrought so many miracles for others, let his genuine child in the faith go on with his infirmity, using means which some absolutely condemn through yielding to human speculations.
Such is the school of God with its varied lessons for the scholars according to the knowledge, grace, and patience of the Master. He knows His saints and servants as none other, and deals accordingly; He is jealous that His will and work in us may be done, so as to bring glory to Himself which is with God the crowning point of our every experience.
This I covet for myself and His saints in a day of running to and fro, so that in the spirit of our perfect Pattern, when all around is so grievous, we may be able to give thanks as Jesus the obedient Son did in Matt. 11
After showing the characteristic of present suffering even as to the body, need I give individual instances such as Epaphroditus, sick nigh unto death, but untouched by the exercised apostle, and Trophimus left sick at Miletus? for the greater in principle will include the less in practice. But for feeling convinced that you were truly desirous to know and do the Lord's will in this matter, I should not have written. Yet there is ever, in this and all questions of truth and practice, a grave responsibility to the Lord, and our fellow-believers. I therefore send what I believe scripture teaches as to the present fashion of faith-healing, that you may weigh all over before the Lord.
The system I am persuaded (notwithstanding all they allege) is a denial of the truth as to bodily suffering, even admitting much may be from failure, and given discipline in connection, for John 15 shows the Father has in view "more fruit."
The word in James supposes an orderly state of the church with its "elders," as in Jerusalem. I can only say, as to the miracles and gifts of healing in the First Epistle to the Corinthians, there is no warrant for a perpetuation of what was then given (even though the principle of faith and prayer remains), any more than for assuming that the legion of societies, or churches so called today, can claim to be "the church," and put forward their officials as at the first. Neither the one nor the other will bear the test of scripture. And 2 Timothy, 2 Peter, and Jude, as well as the Revelation, reveal otherwise, both as to the state of the church, and how to act in it. That the Lord unceasingly and unfailingly cares for His church, and raises up what He sees needed, for a time of unfaithfulness, is blessedly true. But to pretend to be in early days as to gifts, miracles, and the like, instead of in "the last days" characterised by weakness and confusion, is grave mistake, especially if we lose sight of the speedy return of our Lord, Who saith, "Surely I come quickly." Would that this blessed hope fully formed all believers' hearts so as to fit them to be watching, if even in bodies of pain, and assured at His coming of a glorious deliverance, for all will then be fashioned like unto His own body of glory.
Till then, may you be kept walking and living in the patience of Christ with your heart directed into the love of God, persuaded that neither death nor life, height, depth, nor any creature, shall be able to separate you (or any believer) from the love of God which is in Christ Jesus our Lord.
Yours, G. G.