I AM ACCEPTED: |
SCRIPTURES: |
I am God's Child. |
John 1:12 |
I am Christ's Friend. |
John 15:15 |
I have been justified. |
Romans 5:1 |
I am united with the Lord, and I am one spirit with Him. |
1 Corinthians 6:17 |
I have been bought with a price. I belong to God. |
1 Corinthians 6:19-20 |
I am a member of Christ's body. |
1 Corinthians 12:27 |
I am a saint. |
Ephesians 1:1 |
I have been adopted as God's child. |
Ephesians 1:5 |
I have direct access to God through the blood of Christ. |
Ephesians 2:18 |
I have been redeemed and forgiven of all my sins. |
Colossians 1:14 |
I am complete in Christ. |
Colossians 2:10 |
I AM SECURE: |
SCRIPTURES: |
I am free forever from condemnation. |
Romans 8:1-2 |
I am assured that all things work together for good. |
Romans 8:28 |
I am free from any Satanic condemning charges against me. |
Romans 8:31-34 |
I cannot be separated from the love of God. |
Romans 8:35-39 |
I have been established, anointed, and sealed by God. |
2 Corinthians 1:21-22 |
I am hidden with Christ in God. |
Colossians 3:3 |
I am confident that the good work that God has begun in me will be perfected. |
Philippians 1:6 |
I am a citizen of Heaven. |
Philippians 3:20 |
I have not been given a spirit of fear but of power, love, and a sound mind. |
2 Timothy 1:7 |
I can find grace and mercy in time of need. |
Hebrews 4:16 |
I am born of God, and have power over the evil one. |
1 John 5:18 |
I AM SIGNIFICANT: |
SCRIPTURES: |
I am the salt and light of the earth. |
Matthew 5:13-14 |
I am a branch of the true Vine, a channel of His life. |
John 15:1, 5 |
I have been chosen and appointed to bear fruit. |
John 15:16 |
I am a personal witness of Christ's. |
Acts 1:8 |
I am God's temple. |
1 Corinthians 3:16 |
I am a minister of reconciliation for God. |
2 Corinthians 5:17-21 |
I am God's co-worker. |
2 Corinthians 6:1; 1 Corinthians 3:9 |
I am seated with Christ in the heavenly realm. |
Ephesians 2:6 |
I am God's workmanship. |
Ephesians 2:10 |
I may approach God with freedom and confidence. |
Ephesians 3:12 |
I can do all things through Christ who strengthens me. |
Philippians 4:13 |
Christ's Miracles Are Credentials That Prove His Deity |
The Assemblies Of God Position Paper On
Divine Healing
DIVINE HEALING
An Integral Part of the Gospel
"FROM ITS INCEPTION the General Council of the Assemblies of God has recognized divine
healing for
the whole person as an important part of the gospel. It is part of the good news
that Jesus commissioned His disciples to proclaim.
The Assemblies of God constitution in its Statement of Fundamental Truths, section 12,
states:
"Divine healing is an integral part of the gospel. Deliverance from sickness is
provided for in the atonement, and is the privilege of all believers
(Isaiah 53:4,5; Matthew 8:16,17; James 5:14�16)."
Though it is impossible in a brief paper to cover all the facets and implications
of this statement or
answer all the questions which have been raised concerning it, we shall attempt to
show that the statement is scripturally sound.
I. An Integral Part of the Gospel
As we observe the ministry of both Jesus and the apostles, it is evident that divine
healing was not
something peripheral. It was an important witness to Jesus as the revelation of
the Father, as the promised Messiah, and as the Savior from sin
(see John 10:37-38).
The Bible shows a close connection between the healing ministry of Jesus and His
saving, forgiving ministry. His power to heal was actually a witness to His authority to forgive sins
(Mark 2:5�12). Again and again His healing miracles parallel His preaching of the gospel and show the same compassion
(Matthew 4:23; 9:35,36).
People came from all directions both to hear Him and to be healed
(Luke 5:15; 6:17,18). He never turned any away but healed all who came to Him
(Matthew 12:15; 14:14), curing all varieties of sickness, disease, deformities, defects, and injury
(Matthew 15:30,31; 21:14). He also delivered people from demons and the problems they caused
(Matthew 4:24).
Jesus recognized that sickness is often the result of sin
(John 5:14) or of the activity of Satan
(Luke 13:16). He recognized also, however, that sickness is not always the direct
result of sin
(John 9:2,3). There were times when it was rather an opportunity for God to be glorified
(Mark 2:12).
Miracles of healing were an important part of the works God sent Jesus to do
(John 9:3,4). This is in line with the Old Testament revelation of God as the
Great Physician, the Lord who heals
(Exodus 15:26; Psalm 103:3, where the Hebrew participles used in both cases indicate
it is God�s nature to heal). Jesus showed that divine healing is still a vital part
of God�s nature and plan.
Healings also helped to identify Jesus as the promised Messiah and Savior. As the
Great Physician, Jesus fulfilled the prophecy of
Isaiah 53:4, which in the Hebrew is very emphatic: "Surely our sickness He
himself has borne [lifted and taken away], and our pain He carried [as a heavy load].
("Griefs" [KJV] is the same word used of physical sickness and disease in
2 Chronicles 16:12; 21:15, 18,19; Isaiah 38:9. "Sorrows" [KJV] is the same word used of physical pain in
Job 33:19.)
Matthew applies this specifically to the healing ministry of Jesus: "He himself
took away our sickness and bore away our diseases"
(Matthew 8:17, literal translation). Isaiah ties this in with the saving ministry of Jesus
(Isaiah 53:5). His sufferings were for our sins and lead to our peace with God: "And by
his wounds we are healed [healing has come to us]."
The context in Isaiah 53:6 and the application in 1 Peter 2:24,25 emphasize
especially the healing or restoration from sin. However, in view of the emphasis on physical sickness in
Isaiah 53:4, it is clear that these passages include healing from both the spiritual and physical effects of our sins and waywardness.
When John the Baptist was imprisoned, he began to wonder whether or not Jesus was actually the promised Messiah or just another forerunner like himself. Jesus responded by calling attention to messianic works which linked miracles and the preaching of the gospel to the poor. Again, healing was an important witness, an integral part of the gospel
(Isaiah 61:1,2; Luke 4:18; 7:19�23).
Divine healing continued to be an integral part of the gospel through the ministry of the apostles and the Early church. Jesus sent out the Twelve and the Seventy to preach and to heal the sick
(Luke 9:2; 10:9).
After Pentecost "many wonders and miraculous signs were done by the apostles"
(Acts 2:43). Luke treats the Book of Acts as an extension of what Jesus did and taught, not only through the apostles but through a Church filled with the Holy Spirit
(Acts 1:1,8; 2:4).
Miracles, however, were not limited to the apostles. The promise of Jesus was to all believers
(John 14:12�14) who would ask in His name (that is, recognizing His authority and conforming themselves to His nature and purposes).
God used deacons such as Philip to preach and heal
(Acts 8:5�7), and an otherwise unknown disciple, Ananias, to heal Saul (Paul)
(Acts 9:12�18). Mark supports healing in the ministry of believers
(Mark 6:13, 9:38,39; 16:15�18).
Gifts of healings are included among the manifestations of the Spirit intended to edify or build up the Church
(1 Corinthians 12:7) and are tied in with the witness to Jesus Christ as Lord
(1 Corinthians 12:3).
II. Provided for in the Atonement
Under the Law attention is given to the priests, whose ministry points to our great High Priest who is touched with the feeling of our infirmities
(Hebrews 4:14,15). The priests, through the sprinkling of the blood of the sacrifices, made atonement for the sins of the people.
An examination of the atonement in the Hebrew Bible shows that in most cases it refers to a ransom price paid for redemption and restoration. This points to the redemption through Christ where He shed His blood in our behalf and in our stead. God has set Him forth to be a propitiation (literally, a mercy seat) through faith in His blood
(Romans 3:25).
The reference to the mercy seat goes back to Leviticus Chapter 16, where the high priest went once a year to sprinkle the blood of a sin offering on the mercy seat, the solid gold lid placed on the top of the ark of the covenant. In the ark were the tables of stone of the Law, which the people had broken.
The broken Law called for judgment and death. But when the blood of a spotless lamb was sprinkled, representing the sinless life of Christ, God saw that sinless life instead of the broken Law and could give mercy and blessing.
The primary purpose of the atonement was cleansing from sin (Leviticus 16:30; see also
Romans 5:11 where "atonement" [KJV] is the same word translated "reconciliation" in
Romans 11:15 and 2 Corinthians 5:18,19). It is also clear, however, that atonement brought release from the penalty and consequences of sin in order to bring restoration to God�s blessing and favor.
When the people complained after the judgment that followed the rebellion of Korah, Dathan, and
Abiram, God sent a plague on the Israelites. Moses then sent Aaron out into the midst of the congregation,
where he made atonement for them, and the plague was stopped
(Numbers 16:47,48).
We read also that when the men of Israel were numbered, they were to give one-half shekel atonement
money for their redemption and to prevent a plague upon themselves
(Exodus 30:12,15). Atonement thus provided for the consequences of sin, including sickness.
The Bible makes it clear that people could not pay the price for their redemption, so God out of His
love and for the glory of His own name provided the atonement
(Romans 3:25; see also Psalms 65:3; 78:38; 79:9; Romans 3:21�28).
That this atonement provided not only for the sin but the consequences of sin is pictured by Hosea buying back his wife at a great cost to himself when she was to be sold in the slave market
(Hosea 3:1�5; 13:4; 14:4).
It is further illustrated by the brazen serpent incident: All the people had to do was look at it in order to live
(Numbers 21:9).
All this was accomplished through Christ at Calvary (John 3:14�16). There He made
a full atonement
for the whole person. The New Testament speaks of this as redemption, which has essentially the same meaning as atonement. Through Christ we have received redemption and the forgiveness of sins
(Romans 3:24; Ephesians 1:7; Colossians 1:14; Hebrews 9:15).
Again, atonement provides for the consequences of sin. Even where sickness is not the direct result of sin, it is still in the world because of sin. Therefore it is among the works of the devil Jesus came to destroy
(1 John 3:8) and is thus included in the atonement.
The Bible indicates, however, that until Jesus comes we groan because we have not yet received the redemption of our bodies
(Romans 8:23). Only when the dead in Christ rise and we are changed do we receive the new bodies which are like His glorious body
(1 Corinthians 15:42�44, 51�54).
From the parallel between redemption and atonement, we see therefore that the provision for our
bodies is the redemption spoken of in
Romans 8:23. We receive the forgiveness of sins now in connection
with the redemption of our souls. We shall receive the redemption of our bodies when we are caught up to
meet the Lord and are changed into His likeness
(1 Corinthians 15:51�54; 2 Corinthians 5:1�4; 1 John 3:2). Divine healing is a foretaste of this, and, like all the blessings of the gospel, flows from the atonement.
Again, the language of Isaiah 53:4 specifically speaks of physical ills and indicates that Christ in His
atonement was concerned about providing for sickness as well as sin.
Matthew 8:16,17 not only confirms
this, but shows that the atonement includes divine healing as a means of meeting the needs of those who
come to Jesus.
III. The Privilege of All Believers
Just as salvation is by grace through faith (Ephesians 2:8), so all God�s blessings and gifts are ours
by His grace or unmerited favor. We do not earn them. We do not deserve them.
No one in the New Testament demanded healing. People came to Jesus beseeching Him. They did
not look on healing as their right, but as a gracious privilege extended to them.
As the privilege of believers, the promise of healing does not rule out suffering for Christ�s sake and
the gospel�s. We are expected to be prepared to follow His example
(Hebrews 5:8; 1 Peter 2:19,21; 4:12�14,19).
Nor are we to look to divine healing as a substitute for obedience to the rules of physical and mental
health. Jesus recognized the need of the disciples to get away from the crowds and rest awhile (Mark 6:31).
Jethro saw that if Moses did not delegate some of his responsibilities to others, he would wear away
(Exodus 18:18).
Neither is divine healing a means of avoiding the effects of old age. Moses did retain a clear eye and
his natural strength until the day of his death
(Deuteronomy 34:7). But this privilege was not granted to
King David
(1 Kings 1:1�4).
The gradual breakdown of old age, pictured so graphically in Ecclesiastes 12:1�7, is the common
experience of believers as well as unbelievers. Healing is still available to the aged, but the part that is
healed usually continues to age like the rest of the body. We do not yet have the redemption of the body.
Even we who have the firstfruits of the Spirit groan and travail in pain like the rest of creation,
waiting patiently for the fulfillment of our hope
(Romans 8:21�25). No matter what we do for this body,
no matter how many times we are healed, if Jesus tarries we shall die.
However, the Bible does not tell us this to discourage us, but to make us realize that we must
encourage and cultivate our life in the Spirit, for the Spirit quickens (resurrects), and that is our real hope
(Romans 8:11). In fact, even though outwardly one is perishing, inwardly one is being renewed day by day
(2 Corinthians 4:16).
Actually it is this inner renewal that makes us best able to have the faith to claim the privilege of
divine healing. To the woman healed of the issue of blood, Jesus said, "Your faith has healed you"
(Mark 5:34).
Paul at Lystra, when he saw that the hearing of the gospel had brought faith to be healed into the
heart of a cripple, commanded him to stand up
(Acts 14:9,10).
The inner renewal of the mind (Romans 12:2; Colossians 3:10) is seen also in the great faith of the
Roman centurion who recognized the authority of Christ�s word
(Matthew 8:5�13) and the Syrophoenician woman who believed that even a crumb (of grace) would meet the need
(Mark 7:24�30; Matthew 15:28).
That divine healing comes through faith is further confirmed by the fact that unbelief hindered its
reception at Nazareth
(Mark 6:5,6) and at the foot of the Mount of Transfiguration
(Matthew 17:14�20).
There Jesus indicates the necessity also of expressing faith by praying and fasting
(Mark 9:29).
Prayer is one of the chief means of healing in the Old Testament. Many of the Psalms include prayers
for healing. Many of the prophets prayed for the healing of others.
James 5:15 promises that the prayer of faith will save the sick and the Lord will raise them up.
Great faith then receives healing through the simple Word of the Lord.
But Jesus did not turn away from those who had little faith or weak faith. Those who are sick often
find it is not easy to express faith, and Jesus did a variety of things to help them.
Some He touched (Mark 1:41; 8:22), took their hands (Mark 1:31; Luke 14:4), or laid His hands
upon them
(Mark 6:5; 8:25; Luke 4:40; 13:13).
Others He helped by a variety of acts, some of which called for faith and obedience on their part
(Mark 7:33; 8:23).