Peter
12-23-2012, 12:17 AM
The Lord’s Work and Sickness
“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities” (Is. 53.4-5). Of all the Old Testament writings this 53rd chapter of Isaiah is quoted most often in the New Testament. It alludes to the Lord Jesus Christ, especially to Him as our Savior. Verse 4 affirms that “he has borne our griefs and carried our sorrows” whereas Matthew 8.17 declares that “this was to fulfil what was spoken by the prophet Isaiah, “He took our infirmities and bore our diseases’.” The Holy Spirit indicates here that the Lord Jesus came to the world to take our infirmities and bear our diseases. Prior to His crucifixion He had already taken our infirmities and borne our diseases; which is to say that during His earthly ministry the Lord Jesus made healing His burden and task. He not only preached, He also healed. He preached the glad tidings on the one hand, but on the other hand strengthened the weak, restored the withered hand, cleansed the leper and raised the palsied. While on earth the Lord Jesus devoted Himself to the performance of miracles as well as to the ministry of the Word. He went about doing good, He healed the sick, and cast out demons. The purpose of His work was to overthrow sickness, the result of sin. He came to deal with death and sickness as well as with sin.
Psalm 103 is familiar to many of God’s children; I myself love to read it. David proclaims, “Bless the Lord, O my soul; and all that is within me, bless his holy name!” Why bless the Lord? “Bless the Lord, O my soul, and forget not all his benefits.” What are His benefits? “Who forgives all your iniquity, who heals all your diseases.” (vv.1-3) I wish brothers and sisters to see that sickness is coupled with two elements: death on the one side, sin on the other.
We have mentioned earlier how death is the result of sin, with sickness included therein. Both sickness and death flow from sin. Here in Psalm 103 we find that sickness is coupled with sin. Because of sin in the soul there is disease in the body. Along with the forgiveness of our iniquity comes the healing of our disease. The trouble in the body is sin within and disease without. But the Lord takes both away.
There is a basic dissimiliarity, however, between God’s treatment of our iniquity and His treatment of our disease. Why this difference? Our Lord Jesus bore our sins in His body on the cross. Does any sin remain unforgiven? Absolutely none, for the work of God is so complete that sin is entirely destroyed. But in taking our infirmities and bearing our diseases while He lived on earth, the Lord Jesus did not eradicate all diseases and all infirmities. For note that Paul never says “when I sin, then am I sanctified,” but he does declare that “when I am weak, then I am strong” (2 Cor. 12.10). Hence sin is thoroughly and unlimitedly dealt with whereas sickness is only limitedly treated.
In God’s redemption the handling of sickness is unlike that of sin. With the latter, its destruction is totally uncircumscribed; with the former, this is just not so. Timothy, for instance, continued to have a weak stomach. The Lord permitted this weakness to remain with His servant. So in God’s salvation sickness has not been eradicated as totally as has sin. Some maintain that the Lord Jesus deals solely with sin and not with illness too: others conceive the scope of His treatment of disease to be as broad and inclusive as His treatment of sin. Yet the Scriptures manifestly indicate to us that the Lord Jesus deals with both sin and sickness; only His dealing with sin is limitless while that with sickness is limited. We must behold the Lamb of God taking away all the sin of the world—He has borne the sin of each and every person. Sin’s problem is therefore already solved. But meanwhile sickness still pervades God’s children.
Nonetheless, we contend that since the Lord Jesus has actually borne our diseases there should not be so much sickness as there is among the children of God. While Jesus was on earth he unmistakably devoted Himself to the healing of the sick. He included healing in His work. Isaiah 53.4 is fulfilled in Matthew 8, not in Matthew 27. It is realized before Calvary. Had it been realized on the cross, healing would be unbounded. But no, the Lord Jesus bore our diseases prior to crucifixion, with the result that this aspect of His work is not as unlimited as was His bearing of our sins.
Even so, numberless saints remain ill because they have missed the opportunity of being healed; they do not see that the Lord has borne our diseases. Let me add a few more words on this point. Unless we have the assurance as did Paul upon praying thrice that his weakness would stay on because it was profitable to him, we should ask for healing. Paul accepted his weakness only after he had prayed the third time and had been shown distinctly by the Lord that His grace was sufficient for him and that His strength would be made perfect in his weakness. Until we are sure that God wants us to bear our weakness, we should boldly ask the Lord Himself to bear it and take away our disease. The children of God live on earth not to be sick but to glorify God. If to be sick will bring God glory, well and good; but many diseases do not necessarily glorify Him. Consequently, we must learn to trust the Lord while sick and must realize that He bears our sickness too. He healed a great number while He was on earth. And He is the same yesterday, today and forever. Let us commit our infirmity to Him and ask for His healing.
“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities” (Is. 53.4-5). Of all the Old Testament writings this 53rd chapter of Isaiah is quoted most often in the New Testament. It alludes to the Lord Jesus Christ, especially to Him as our Savior. Verse 4 affirms that “he has borne our griefs and carried our sorrows” whereas Matthew 8.17 declares that “this was to fulfil what was spoken by the prophet Isaiah, “He took our infirmities and bore our diseases’.” The Holy Spirit indicates here that the Lord Jesus came to the world to take our infirmities and bear our diseases. Prior to His crucifixion He had already taken our infirmities and borne our diseases; which is to say that during His earthly ministry the Lord Jesus made healing His burden and task. He not only preached, He also healed. He preached the glad tidings on the one hand, but on the other hand strengthened the weak, restored the withered hand, cleansed the leper and raised the palsied. While on earth the Lord Jesus devoted Himself to the performance of miracles as well as to the ministry of the Word. He went about doing good, He healed the sick, and cast out demons. The purpose of His work was to overthrow sickness, the result of sin. He came to deal with death and sickness as well as with sin.
Psalm 103 is familiar to many of God’s children; I myself love to read it. David proclaims, “Bless the Lord, O my soul; and all that is within me, bless his holy name!” Why bless the Lord? “Bless the Lord, O my soul, and forget not all his benefits.” What are His benefits? “Who forgives all your iniquity, who heals all your diseases.” (vv.1-3) I wish brothers and sisters to see that sickness is coupled with two elements: death on the one side, sin on the other.
We have mentioned earlier how death is the result of sin, with sickness included therein. Both sickness and death flow from sin. Here in Psalm 103 we find that sickness is coupled with sin. Because of sin in the soul there is disease in the body. Along with the forgiveness of our iniquity comes the healing of our disease. The trouble in the body is sin within and disease without. But the Lord takes both away.
There is a basic dissimiliarity, however, between God’s treatment of our iniquity and His treatment of our disease. Why this difference? Our Lord Jesus bore our sins in His body on the cross. Does any sin remain unforgiven? Absolutely none, for the work of God is so complete that sin is entirely destroyed. But in taking our infirmities and bearing our diseases while He lived on earth, the Lord Jesus did not eradicate all diseases and all infirmities. For note that Paul never says “when I sin, then am I sanctified,” but he does declare that “when I am weak, then I am strong” (2 Cor. 12.10). Hence sin is thoroughly and unlimitedly dealt with whereas sickness is only limitedly treated.
In God’s redemption the handling of sickness is unlike that of sin. With the latter, its destruction is totally uncircumscribed; with the former, this is just not so. Timothy, for instance, continued to have a weak stomach. The Lord permitted this weakness to remain with His servant. So in God’s salvation sickness has not been eradicated as totally as has sin. Some maintain that the Lord Jesus deals solely with sin and not with illness too: others conceive the scope of His treatment of disease to be as broad and inclusive as His treatment of sin. Yet the Scriptures manifestly indicate to us that the Lord Jesus deals with both sin and sickness; only His dealing with sin is limitless while that with sickness is limited. We must behold the Lamb of God taking away all the sin of the world—He has borne the sin of each and every person. Sin’s problem is therefore already solved. But meanwhile sickness still pervades God’s children.
Nonetheless, we contend that since the Lord Jesus has actually borne our diseases there should not be so much sickness as there is among the children of God. While Jesus was on earth he unmistakably devoted Himself to the healing of the sick. He included healing in His work. Isaiah 53.4 is fulfilled in Matthew 8, not in Matthew 27. It is realized before Calvary. Had it been realized on the cross, healing would be unbounded. But no, the Lord Jesus bore our diseases prior to crucifixion, with the result that this aspect of His work is not as unlimited as was His bearing of our sins.
Even so, numberless saints remain ill because they have missed the opportunity of being healed; they do not see that the Lord has borne our diseases. Let me add a few more words on this point. Unless we have the assurance as did Paul upon praying thrice that his weakness would stay on because it was profitable to him, we should ask for healing. Paul accepted his weakness only after he had prayed the third time and had been shown distinctly by the Lord that His grace was sufficient for him and that His strength would be made perfect in his weakness. Until we are sure that God wants us to bear our weakness, we should boldly ask the Lord Himself to bear it and take away our disease. The children of God live on earth not to be sick but to glorify God. If to be sick will bring God glory, well and good; but many diseases do not necessarily glorify Him. Consequently, we must learn to trust the Lord while sick and must realize that He bears our sickness too. He healed a great number while He was on earth. And He is the same yesterday, today and forever. Let us commit our infirmity to Him and ask for His healing.