Reason #5 the Great Commission

REASON V

Society people should believe in “Divine Healing” today, (a) because of Christ’s last great commission, and (b) because of God’s direct command in James 5: 14.

(a) Examine here Christ’s last commission to His disciples in Mark 16: 17: “And these signs shall follow them that believe (literally, ‘to those believing’) ; in My name shall they cast out devils; they shall speak with new tongues; (18) They shall take up serpents (as Paul did, Ac. 28: 3-5) ; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Here then is a direct command from Christ that His followers should pray for the sick, and expect Him to heal them.

(b) Here listen to James 5: H: “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: (15) And the prayer of faith shall save the sick, and the Lord shall raise him up.” The word “call” here is “proskalesasthó,” the 1st Aorist, imperative, middle, 3d singular of “proskaleö”—I call or summon. It is therefore a direct command from God, a command that most saints have never yet obeyed. But look at God’s promise, if only we will obey this command. James 5:15, “The prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” Is this a part of God’s word? Yes. Then, let us obey it and see how marvelously God fulfills His promises.

Now we know James was here speaking of physical sickness: (1) Because the word for “save” here is “sösei,” the future, 3d singular of “sözö,” the very word used by Christ every time He said to a sick person, “Thy faith hath made thee whole.” See Mathew 9: 22; Mark 6: 56; Mark 10:52; Luke 8:48; Luke 17: 19, etc. (2) Because of the word James uses for “the sick”—”the prayer of faith shall save the sick” (ton kamnonta). “Kamnonta” is the present participle, masculine accusative of “kamno,” to be tired, exhausted, sick or ill, and literally reads, “the one being sick or exhausted. This is the word used to express Job’s physical sickness (Job 17:2).

Again the word “raise” (egerei) here speaks of physical illness. It is the future of “egeiro” (I raise or lift up), the very word used in Mark 1: 31 where Christ “lifted up” Simon’s wife’s mother who was sick of a fever. (4) Again we are absolutely sure that this sickness of James 5:14 refers to physical sickness and not spiritual, because this Epistle was luritten to church saints. James 1: 19 speaks of “My beloved brethren,” words which always and only refer to church saints. See pp. 79 to 87, where we prove most conclusively that James wrote his Epistle to church saints. This being so, then their sins were already forgiven. But if he (the sick one) may have committed (the subjunctive mood with the perfect participle) sins, they shall be forgiven him, James declares. If James had been here writing to a people who were spiritually sick or unsaved, would he have used the subjunctive mood, and said, “And if he may have committed sins?” Never. If they had been spiritually sick or unsaved there would have been no “if” about it: they would all have needed forgiveness.

For these four reasons we are absolutely sure James 5: 14 and 15 is God’s command to His physically sick saints, a command, however, which comparatively few obey.

But what is here meant by “the prayer of faith shall save the sick (Jas. 5: 15)”? Many say it refers only to the faith of the elders who offer the prayer, and not to the faith of the sick persons. This is not correct for Mark 9: 17-27 tells us of a

poor father, who brought his demon-possessed son to the Lord, and said, “If Thou canst do anything have compassion on us and help us.” Jesus replied, “If thou canst believe, all things are possible to him that believeth (to him believing).” Christ says in effect to this father, Man, the “if” does not lie with me at all; of course I can heal your son, but you must exercise an expectant faith.

In Matthew 13: 58 we read, “And He (Christ) did not many mighty works there because of their unbelief.” Unbelief then, either of the elder or of the sick person, will make it impossible for God to answer prayer. When unbelief kept Christ from healing the sick on earth, it will surely do so today.

In Mark 2:1-5 we have the story of the palsied man who was brought to Christ by four friends, and let down before Him through the roof. In Mark 2: 5 we read, “When Jesus saw their faith. He said unto the sick of the palsy. Son, thy sins be forgiven thee.” This reads literally, “Jesus, seeing the faith of them” (autön), meaning the faith of the sick man as well as the other four. But, you ask. How can we be sure that this pronoun “autön” (of them or their) includes the sick man as well as the four who carried him? Because of the pronoun “autön,” the genitive plural of “autos”—he or himself. If Christ had been here speaking of the faith of these four men only, and not of the sick man. He would have used the demonstrative pronoun “toutön,” the genitive plural of “houtos,” which would have told us that Christ was referring to the faith “of the persons” nearest to the sick man (the four), but not to the sick man himself.

There are two demonstrative pronouns in Greek, viz. “houtos” and “ekeinos.” “Houtos” (this one or these) would designate the person or persons nearest to us, while “ekeinos” (that one or those) would designate the person or persons farther away; but neither of these pronouns would include ourselves. The use of this personal pronoun “autön,” however, includes the sick man himself and the four others.

Yes, “All things are possible to him believing” (Mk. 9; 23) ; but without faith on our part our prayers cannot be answered. Dealing with this very subject of exercising faith, when we pray, James 1: 6 says: “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (7) For let not that man (who lacks expectant faith) think that he shall receive anything of the Lord.” Then both the elders and the sick persons should have an expectant faith.

Because it is impossible to have faith without the know will of God, and here we are required to have expectant faith for physical healing, it is without question that it is God’s will to heal.

 as adapted from the work of…. T. J. McCrossan, B.A., B.D.
“Bodily Healing and the Atonement”

Reason #4 – The Holy Ghost Quickens our Flesh

A fourth reason, why all Society People should expect God (the Holy Ghost) to heal our sick bodies today, is because He is the very same Holy Spirit who did all of Christ’s miracles, and raised Him from the dead, and is still in the earth, and has all His old time, life-giving power.

John 14: 16 declares emphatically that the Holy Ghost will abide with us forever. 1 Thessalonians 1: 5 asserts, “For our Gospel came not unto you in word only, but also in power (dunamis) and in the Holy Ghost.” This word for power (dunamis) is the Holy Ghost power of Luke 24: 49 and Acts 1: 8.

Paul also declares (2 Tim. 1:7), “For God hath not given us (the Society) the Spirit of fear, but of power (dunamis—Holy-Ghost power).”

Then the Holy Ghost, who is now abiding in us, is the Holy Ghost with power (dunamis), the very same Holy Ghost who inspired all of Christ’s actions while he was on earth. Luke 4: 14, “And Jesus returned in the power (dunamis) of the Spirit into Galilee.” This same Holy Spirit, who is now in the Earth, is He who anointed Christ and gave Him the power to work all His miracles.

Acts 10: 38, “God anointed Jesus of Nazareth with the Holy Ghost and with power (dunamis), who went about doing good and healing all who were oppressed of the Devil.” Remember, Christ did all His miracles in the power of the Holy Ghost, and not in His own power as the Second Person of the blessed Trinity. Christ has assured us that this same Holy Ghost power, called “dunamis,” is for each of His saints today. Acts 1:8, “Ye shall receive power (dunamis) after that the Holy Ghost is come upon you.”

Paul too has assured us in 2 Timothy 1: 7, and else where, that God has given to His church “the Holy Spirit of power” (dunamis), the very same Holy Spirit who controlled Christ’s life (Luke 4:14) and wrought all His miracles (Acts 10: 38), and the very same Holy Spirit who worked all of Paul’s miracles. Romans 15:18, “For I will not dare to speak of any of those things which Christ hath not wrought by me . . ., (19) Through mighty signs and wonders by the power (du-namis) of the Spirit of God.”

Since then the very same Holy Spirit did all of Christ’s miracles and all of Paul’s miracles, is in the church today with all His old time power (dunamis), why should we not expect Him to heal the bodies of the sick today?

In (Rom. 8:26), “The Spirit also helpeth our infirmities (astheneiais).” This Greek word “astheneiais” is the dative plural of “astheneia,” the commonest word in the Greek language for “sickness.” But note well the word here translated “helpeth” (sunantilambanetai). This is the present tense, 3d person singular, of the deponent verb “sunantilambanomai,” and comes from “sun”—together with, “anti”— against, and “lambano”—I take hold of. This word therefore means “to take hold against together with.” Then in Romans 8: 26 we are told that the Holy Ghost takes hold against our sicknesses together with some one. With whom? Why, with ourselves of course.

Yes, Romans 8:26 teaches us that it is just as much the work of the Holy Spirit today ‘to take hold against our sicknesses,” as it was before.

Romans 8:11, “But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead, will also quicken (zöopoiêsei) your mortal (thnëta) bodies by His Spirit that dwelleth in you.”

“Thnêtos” (mortal) is an adjective derived from “thnêskö”—I die, and always means “liable to, or subject to death.” The Greek word for a dead human body is “nekros.” “Thnetos,” always refers to something “subject to death,” but never, never to a dead body. This is important because your body is now subject to sickness and death. It is now that He does his life-giving work, healing and delivering you from all sickness and disease.

The Greek word “thnetos” simply means mortal. Romans 6: 12, “Let not sin reign in your mortal (thnetos—same word as in Romans 8:11) body,” etc. If Paul said, “Let not sin reign in your dead body,” it would have been utter nonsense.

Again Paul gives us the true meaning of “thnetos” (mortal) in 2 Corinthians 4: 11, “For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.” We are now to manifest forth the life of Jesus Christ in these bodies which are subject to death, for the word mortal (thnetos) never, never, means a dead body, but always something which is subject to death, but not yet dead.

John Calvin, that superb Greek scholar, is therefore correct when he says of Romans 8:11, “The quickening of the mortal body here cannot refer to the resurrection of the saints, but must mean a giving of life to their bodies, while here upon earth, through the Spirit.”

So… Romans 8: 11, “If the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken (make alive, heal) your mortal bodies (these bodies subject to death, but not dead) by His Spirit that dwelleth in you.” The word for quicken here is “zöopoiêsei.” This word comes from “zöê”—life and “poieó”—I make. Then it is the work of the Spirit “to make life.” 2 Corinthians 3:6 says, “. . .; for the letter killeth, but the Spirit giveth life (zöopoiei).”

Since it is the work of the Holy Spirit, as Paul assures us, to keep making life in these mortal bodies of ours, no wonder this apostle asserts (Rom. 8: 26), “The Spirit takes hold against our sicknesses together with.” This verse proves that, while it is the work of the Spirit to keep making life in our mortal bodies (bodies subject to sickness and death), yet He will not do this blessed work unless we, God’s saints, do our part, and take hold together with Him, What is our part? Praying in the Spirit (other tongues) and holding fast to our confession of faith. Much teaching, on both of these important topics, can be found here on this site. MHGS.org

If we do our part He (the Holy Spirit) will do His “will take hold against our sicknesses together with” ourselves (literal reading of Rom, 8:26). The result will be that He will keep making life (the exact meaning of “zöopoieo”) in these mortal bodies of ours.

Yes, you as a Society Person should expect God to heal your physical body today, because the very same Holy Spirit who did all of Christ’s miracles (Ac. 10:38), and all of Paul’s miracles (Rom. 15: 19) is still in the Earth today as “the maker of life” (zöopoieo), and He is here “to take hold together with us against our sicknesses.”

As adapted from the work of… T. J. McCrossan, B.A., B.D.

Reason #3 Jesus destroyed Satan’s works

REASON III

We expect God to heal our sicknesses today, because all sickness is the (direct or indirect) result of Satan’s work (when he introduced sin into this world) and Jesus was manifested to destroy the works of the devil.

Acts 10: 38 proves to us conclusively that all the diseases Christ cured while on earth had been caused by Satan. Acts 10: 38, “God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all who were oppressed of the devil; for God was with Him.”

The word here for “oppressed” is “katadunasteuomenous,” the present participle, passive of “katadunasteuo”—I dominate or exercise lordship over.”

Then all whom Christ healed while on earth were diseased or afflicted because Satan had gotten the lordship, either over them, or their ancestors. Yes, every physical ill Christ cured was the result of Satan’s work.

But Jesus came, died on the cross, and rose again that He might destroy the work of the Devil.

Hebrews 2:14, “Forasmuch then as the children are partakers of flesh and blood. He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is the Devil.” Then Christ died to destroy Satan’s power over death. Is not sickness one method by which Satan causes death? Then Christ died to destroy (annul the power of) sickness.”

John reveals this same truth in 1 John 3:8, “For this purpose the Son of God was manifested, that He might destroy the works of the Devil.” Is sickness the result of the Devil’s work? Yes! Then Christ died and rose again to destroy (annul the power of) sickness.

As adapted from the work of… T. J. McCrossan, B.A., B.D.

Reason #2 – Physical Healing in the Atonement

Reason #2

We expect God (the Holy Ghost) to heal our bodies today, because of the substitutionary sacrifice of Jesus. In that, He atoned for our sicknesses as well as for our sins.

In Isaiah 53: 4 we read, “Surely He (Christ) hath borne our griefs (kholee—sicknesses), and carried our sorrows (makob—pains).” “Kholee” (sickness) is from “chalah”—to be weak, sick or afflicted.

In Deuteronomy 7:15 we read, “The Lord will take away from thee all sickness (kholee).” This word is translated sickness in Deuteronomy 28: 61; 1 Kings 17: 17; 2 Kings 1:2; 2 Kings 8: 8, and other places.

“Makob” is translated “pain” in Job 33:19, “He is chastened also with pain (makob).” In Jeremiah 51: 8 we read, “Take balm for her pain (makob).” Then Isaiah 53:4 should read, “Surely He (Jesus) hath borne our sicknesses, and carried our pains.” This is the correct translation.

Now let’s examine the verbs in Isaiah 53, “Borne” (nasa) and “Carried” (sabal).

(a) The Hebrew verb “nasa” means to bear in the sense of “suffering punishment for something.” Leviticus 5: 1, “And if a soul sin . . ., then he shall bear (nasa) his iniquity.” In Isaiah 53: 12 we have the true meaning of “nasa” set forth. Isaiah 53: 12, “And He (Christ) was numbered with the transgressors, and bare (nasa) the sins of many.”

Now how did Christ bear our sins? Vicariously, as our Substitute. This is the very same verb used in Isaiah 53:4, “Surely He (Christ) hath borne (nasa) our sicknesses.” We all admit that this verb (nasa) in Isaiah 53: 12 teaches us that Christ bore our sins vicariously; so all unprejudiced minds must admit that this very same verb (nasa) in Isaiah 53: 4 teaches us that He (Christ) bore our sicknesses vicariously.

Jesus bore our sicknesses vicariously:

Yes, the very same verb (nasa) is used of bearing our sins in Isaiah 53: 12, as is used in Isaiah 53: 4 of bearing our sicknesses. The clear teaching therefore is that Christ bore our sicknesses in the very same way that He bore our sins.

(b) “And carried (sabal) our pains.” This verb “sabal” (carried) also means “to bear something as a penalty or chastisement.”

Isaiah 53:11, “He (Christ) shall see of the travail of His soul, and shall be satisfied . . .for He shall bear (sabal) their iniquities.” Now how did Christ bear our iniquities? Vicariously, as our Substitute. Then He bore or carried our pains in the very same way, for Isaiah declares (Isa. 53:4), “Surely He hath borne (nasa) our sicknesses, and carried (sabal) our pains.”

When you remember that the words in Isaiah 53: 4 for “griefs” (kholee) and “sorrows” (makob) literally mean “sicknesses” and “pains”; and when you remember that the verbs of Isaiah 53:4, “borne” (nasa) and “carried” (sabal) are the same two verbs used in Isaiah 53: 12 and Isaiah 53: 11 to express the tremendous fact that Christ bore vicariously our sins and our iniquities, how can you escape the logical conclusion that Christ died for our sicknesses in the very same way that He died for our sins?

Young’s Translation: (Isa. 53: 4) “Surely our sicknesses He hath borne, and our pains He hath carried them.”

Leesers’ Translation of Isaiah 53: 4: “But only our disease did He bear Himself, and our pains He carried.”

Alex. Maclaren, commentator (Vol. on Isa., p. 98) : “It is to be kept in view, that the griefs, which the Servant (Christ) is here described as bearing, are literally sicknesses, and that similarly, the sorrows may be diseases.

Hebrew thought drew no such sharp line of distinction between diseases of the body, and those of the soul, as we are accustomed to draw. All sickness was taken to he the consequence of sin.

Matthew 8: 16, “When the even was come, they brought unto Him many that were possessed of devils; and He cast out the spirits with His word, and healed all that were sick; (17) That it might he fulfilled which was spoken by Esaias the prophet, saying. Himself took our infirmities and bare our sicknesses.”

Peter is also our witness to this great fact that bodily healing is in the Atonement. 1 Peter 2: 24, “Who His own self bare our sins in His own body on the tree . . . ; by whose stripes (molopi—bruise) ye were healed.” Peter here states, “(1) that Christ bore our sins on the cross, and (2) that by His stripes ye were healed.”

This agrees exactly with Isaiah 53: 5, “But He was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon Him; and by His bruise (by the bruise of Him) we are healed.” Peter here (1 Pet. 2: 24) clearly teaches that Christ not only suffered, bled and died for our sins, but also for our physical healing.

Paul, as well as Isaiah and Peter, witnesses to this same great fact that “bodily healing” is in the Atonement. 1 Corinthians 6: 19 Paul says, “What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought  with a price: therefore glorify God in your body, and in your spirit, which are God’s.” Both body and spirit have been bought with a price. What was the price paid to thus purchase our body and our spirit? The Blood of the Lord Jesus Christ.

Paul also teaches this same great truth, that Christ died for our sicknesses as well as for our sins, in Galatians 3:13: “Christ hath redeemed us from the curse of the law being made a curse for us.”

In Deuteronomy 28: 15-47, you will find that every kind of sickness and disease is included in the curse of the law. Deuteronomy 28:15, “But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses (katarai) shall come upon thee, and overtake thee, . . . (21) The Lord shall make pestilence cleave unto thee, . . . (22) The Lord shall smite thee with a consumption, and with a fever, and with an inflammation. . . (27) With the blotch of Egypt, and with emerods, and with the scab, and with the itch . . , (28) The Lord shall smite thee with madness, and blindness, and astonishment of heart, etc., etc.” Deuteronomy 28:15 calls all these sicknesses, which would follow disobedience to God’s law, curses (katarai).

“Christ hath redeemed us from the curse (katara) of the law, being made (having become) a curse (katara) for us.”

Since sickness was one of the curses (katara) of the law, and Christ died to redeem us from the curse (katara) of the law by becoming a curse (katara) for us (substitutionary atonement). Therefore, according to Paul’s teaching, “bodily healing” is in the Atonement. In the light of Isaiah 53: 4 and Isaiah 53: 11 and 12, this is what we would expect Paul to teach.

As adapted from the work of… T. J. McCrossan, B.A., B.D.

Reason #1 – Why We Take Christ as the Healer of our Bodies

REASON #1

Because God used to heal the sick, and He is an unchangeable God.

(a) In Old Testament times God was man’s healer.

In Exodus 15:26 we read, “If thou wilt diligently hearken to the voice of the Lord, thy God, and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians; for I am the Lord which healeth thee.”

In Exodus 23: 25 we read, “Ye shall serve the Lord your God . . . ; and I will take sickness away from the midst of thee.”

Psalm 103:3, “Who forgiveth all thine iniquities, who healeth all thy diseases.” God is still forgiving sins, and He is still healing diseases, or else He is not the same God He used to be.

Psalm 105:37, “He brought them forth also with silver and gold; and there was not one feeble person among their tribes.” Why? Because God was their healer.

Psalm 107: 20, “He (God) sent forth His word and healed them.”

(b) In New Testament times God was man’s healer through the Lord Jesus Christ.

Matthew 9:35, “And Jesus went about all the cities and villages teaching . . . and preaching the gospel of the kingdom, and healing every sickness, and every disease among the people.”

Note, Christ preached and healed publicly. Then Mark 6:12 informs us that Christ gave power to His disciples to heal the sick. Mark 6: 12, “And they (the disciples) went out and preached that men should repent. (13) And they cast out many devils, and anointed with oil many that were sick, and healed them.”

These disciples, like their Lord, also held great preaching and healing campaigns. Has God changed, or is He the very same God today as in Old and New Testament times?

In Malchi 3:6 we read, “For I am the Lord, I change not.”

In Hebrews 13: 8 we read, “Jesus Christ the same yesterday, and today, and forever.”

Again James says (Jas. 1:17), “Every good gift (including the gift of healing) is from above, and Cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”

Here then James declares that God does not change even slightly. Now God used to he:

(1) Jehovah-shammah—”The Lord ever present.”

(2) Jehovah-jireh—”The Lord our provider.”

(3) Jehovah-nissi—”The Lord our banner.”

(4) Jehovah-shalom—”The Lord our peace.”

(5) Jehovah-raah—”The Lord my shepherd.”

(6) Jehovah-tsidkenu—”The Lord our righteousness.”

(7) Jehovah-rapha—”The Lord that healeth.” Exodus 15: 26.

All admit that God is still:

Jehovah-shammah—The Lord ever present,

Jehovah-jireh—The Lord our provider.

Jehovah-shalom—The Lord our peace.

Jehovah-raah—The Lord my shepherd.

Jehovah-nissi—The Lord our banner.

Jehovah-tsidkenu—The Lord our righteousness.

Then, He is still “Jehovah-rapha”—The Lord our Healer, for James 1:17 declares, “With Him is no variableness (He does not change even slightly)”; or as Hebrews 13:8 expresses it, “Jesus Christ the same yesterday, and today, and forever.”

Since God is just the same today as in the past, we must and do expect Him to have the same healing power and to heal us from all sickness and all disease.

 as adapted from the work of…. T. J. McCrossan, B.A., B.D.
“Bodily Healing and the Atonement”

Where did sickness come from?

Let us begin by asking a very important question, How did sickness enter this world?”

Our answer is found in Romans 5: 12, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Then physical death and all that produces it are the direct results of sin.

But how came man to sin? Read Genesis 2: 17 and Genesis 3: 1-19 and you will find that it was Satan who caused our first parents to disobey God. Then Satan is the real originator of sin, sickness and death. Many deny this, and say that God Himself is the real author of sickness and death because He said to Adam (Gen. 2: 17), “But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.” But who caused Adam and Eve to disobey God’s command, and so bring sin, sickness and death into this world? Satan. Then Satan, and not God, is the real author of sin, sickness and death.

This explains why Christ said to the man whom He cured at the pool of Bethesda (Jno. 5:14), “Sin no more lest a worse thing come upon thee.” His sickness had come as the result of sin. This explains also Christ’s words in Mark 2: 9, “Whether is it easier to say to the sick of the palsy. Thy sins be forgiven thee; or to say. Arise, and take up thy bed, and walk? (10) But that ye may know that the Son of man hath power on earth to forgive sins (He saith to the sick of the palsy), (11) I say unto thee. Arise, and take up thy bed, and go thy way into thine house.”

The people would not believe that Christ had power to forgive this man’s sins, so He says to them in effect, I will now prove to you that I have the power to forgive sins by curing this palsy, which is one of the consequences of sin. When you see that I can cure or take away this sin-produced disease, then you will know for a certainty that I can also take away sin itself.

Again we are absolutely sure Satan is the author of sickness as well as sin, because Christ always uses the same harsh word, “epitimao,” to rebuke sickness (Satan’s work), as He uses to rebuke evil spirits.

In Luke 4: 35 we read, “And Jesus rebuked (epetimêsen) him (the evil spirit in a man), saying. Hold thy peace and come out of him.” In Luke 4: 39 we read, “And He stood over her (Simon’s wife’s mother) and rebuked (epetimêsen) the same word as in Lu. 4: 35) the fever; and it left her.” Christ used the same harsh word to rebuke all sicknesses, as He used to rebuke all evil spirits, because all sickness was caused by Satan. This is the only explanation.

Yes, every sickness, disease and deformity, which Christ cured while on earth, were all the results of sin, Satan’s work. Here read Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all who were oppressed of the devil; for God was with Him.” Then all Christ cured, while on earth, were oppressed of the devil.

Let us here examine this word “oppressed.” The Greek word is “Katadunasteuomenous,” the present participle passive, accusative plural of “katadunasteuo.” This comes from “kata,” down or under, and “dunasteuo,” I hold power or lordship. Then this word “katadunasteuomenous” in Acts 10: 38 really means “those under the domination or lordship of Satan.” Those held down under the dominion of Satan.

Yes, every sickness, disease and deformity Christ cured, while on earth, was the result of Satan’s work, and it is the same today. But not only is Satan the originator of sickness, but he is the propagator of it, for the Bible informs us that he has special evil spirits, whose chief business is to make people sick.

In Luke 18: 11 we read, “And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together (bent double), and could in no wise lift up herself.” Luke 13: 16 informs us that this was Satan’s work: “Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day?”

Notice now the words, “which had a spirit of infirmity.” The word for “infirmity” here is “astheneia,” the commonest word in the Greek language for “sickness.” Then this poor woman had been dominated for eighteen years by an evil spirit, a spirit here called, “a spirit of sickness.” Yes, Satan really has “spirits of sickness” whose one great work in this world is to propagate sickness
and disease.

2 Corinthians 12: 7 informs us it was a messenger (aggelos—masculine gender)of Satan who gave Paul his thorn in the flesh.

In Mark 9:25 we find that Satan also has “deaf and dumb” spirits: “When Jesus saw that the people came running together. He rebuked the foul spirit, saying unto him (note, these evil spirits are persons), Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.” Then in addition to “spirits of sickness,” Satan also has “deaf and dumb spirits” to afflict mankind.

In Mark 1: 23 we read, “There was in their synagogue a man with an unclean (unwashed,dirty, foul) spirit.” Then Satan also has spirits who are specialists in polluting men’s minds and imaginations, and so making them immoral.

Satan then has all kinds of evil spirits, and thousands of these belong to that group designated as “the spirits of sickness.” No wonder we read in Ephesians 6: 12, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

It is of utmost importance to understand where sickness comes from and that it doesn’t come from God. Satan is the originator of sickness and disease, and he is the propagator of the same by means of evil spirits. God is the healer of all disease and has completely atoned for them through the perfect sacrifice of Jesus.

Adapted from the works of:
Bodily Healing and the Atonement by Dr. T.J.McCrossan