Healing

Healing in the Atonement

One of the most controversial subjects between Believers is the subject of healing: is there healing in the atonement?

In order for this question to be approached, it is necessary to consider the meaning of three critical words: atonement, salvation and healing.

 

Atonement

The basic meaning of this word is to reconcile (Hodge ii469) two disputing parties, usually be the means of satisfaction or compensation. That is, the party in the wrong apologising and making things right or paying reparations to the wronged party.

“Every day shall you offer the bull of sin-offering for atonement: and you shall cleanse the altar, when you make atonement for it; and you shall anoint it, to sanctify it.” (Exod. 29:36). #H3722 כָּפַר kaphar *1023 This word has two meanings 1) to make reconciliation and 2) to cover with bitumen. It is the former use that will be considered here. Kaphar has a corresponding Arabic meaning of to cover but is never used in this sense in the Tanakh.

“Then Yahuah is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’” (Job 33:24). #H3724 כֹּפֶר kopher  *1024 ransom is a derivative of the root kaphar. This helps to grasp the full meaning of to atone by offering a suitable substitute. The vast majority of times kaphar is used in the Tanakh is in regard to the death of an innocent animal and the shedding of is blood as a substitute for the offerer of the sacrifice. The Hebraic mindset is demonstrated in these two verses. These are tangible aspects of a physical rescue from imminent danger and would be what the writers wanted to convey in the passages.

“Much more then, being now justified by His blood, we will be saved from Yahuah’s wrath through Him. For if, while we were enemies, we were reconciled to Yahuah through the death of His Son, much more, being reconciled, we will be saved by His life. Not only so, but we also rejoice in Yahuah through our Master Yahusha the Messiah, through whom we have now received the reconciliation.” (Rom. 5:8-11). #G2643 καταλλαγή kattallage to exchange then to reconcile (Bromiley) or I.A. to exchange equivalent values; II.A. restoration to favour. This is one of the major passages relating to the work of Messiah. In it, Sha`ul (Paul) is writing to both Jewish Believers and Gentile Believers. The Jewish Believers (from a Hebraic paradigm) would know of the Scriptures alluding to Messiah’s life and death. However, the Gentile Believers (from a Hellenistic paradigm) would look upon Scripture in a more abstract way. Sha`ul is, in effect, trying to reconcile these two mindsets.

Sha`ul is helping Believers to understand that through the death of Messiah, the price (ransom) was paid. This price had to have an equivalent or better value than that for which it was purchased. The Jewish Believers would be well aware of the use of an unblemished substitute used for a sin offering. This would have to be explained more fully to the Gentile Believers. Therefore, the critical aspect of this passage is not only the death was necessary for restoration of the sin-rift between Man and Yahuah, but that the sinless life of Messiah was also fundamental. This was the guarantee that Messiah’s life and death were of equal or greater value than combined sin-ladened Humanity.

Therefore, every aspect of the birth, life, death and resurrection were necessary in order for the full atonement to be accomplished. If just one tiny facet of any of these were different than they actually were, Messiah could not have been the perfect Substitute.

That work which was completed by Messiah on Golgotha was to eliminate any and every barrier that prevented a repentant sinner from accepting deliverance from the curse of the Law and the power of sin thus ensuring the full pardon (Hodge ii545). This overturned the corruption of sin and restored Man back to the original image and fellowship with Yahuah that was enjoyed prior to the Fall.

 

Salvation

“Moshe said to the people, ‘Do not be afraid. Stand still, and see the salvation of Yahuah, which He will work for you today: for the Mitzrim whom you have seen today, you shall never see them again.” (Exod. 14:13). #H3444 יְשׁוּעָה yeshua salvation, deliverance *929b deliverance from an outside agent from the primitive root #H3467 יָשַׁע yasha to save. The Tanakh (with its Hebraic paradigm) always refers to salvation or deliverance as rescue from real enemies or disasters such as distress, plague, famine, or sickness, both for the individual or for a group or nation. Obviously, the deliverer must be of superior strength as that which is causing the distress (Bromiley). Although the external agency may be of a human source, the success is only due to the empowering of Yahuah. The completed deliverance is permanent and includes all the safety and security that is essential to sustain a trouble free existence (Laird Harris et al).

“They came to him, and woke him up, saying, ‘Save us, Master! We are dying!’” (Matt. 8:25). “But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, ‘Master, save me!’” (Matt. 14:30). #G4982 σῴζω sōzō 1.A.i. to save a suffering one from disease, to heal, to restore to health; 1.A.ii to preserve one who is in danger of destruction, to save, to rescue. It can also be seen that to the Hellenistic mind, to save has the primary meaning of physical rescue or healing.

“For we were saved [σῴζω] in hope, but hope that is seen is not hope. For who hopes for that which he sees?” (Rom. 8:24). Nevertheless, in this passage (Rom. 8:1-39), Sha`ul is describing how Man has been saved from a final judgement. Believers, both Jew and Gentile, have the great expectation and assurance that, although the danger cannot be seen, felt, heard, tasted or smelt in this life, there is a very real and physical danger in the next life.

“For Yahuah so loved the world, that He gave His one and only Son, that whoever believes in Him should not perish, but have eternal life.” (John 3:16). Even in this well known verse, it is obvious that the Son did not come to do away with sin, as this was just the means to the end plan: restoration of fellowship between Yahuah and Man and Man’s eternal, physical security.

 

Healing

“if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed [σῴζω],” (Acts 4:9). There is no indication that this man had been born again by the Spirit (John 3:1-12), but he was certainly healed physically.

“He said to her, ‘Daughter, your faith has made you well [σῴζω]. Go in shalom, and be cured of your disease.’” (Mark 5:32). Again, the woman healed of the issue of blood by the Master is not said to have had her sins forgiven. This is another account of physical healing.

“When evening came, they brought to Him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; that it might be fulfilled which was spoken through Yesha`yahu the prophet, saying: ‘He took our infirmities, and bore our diseases.’” (Matt. 8:16, 17). This whole passage (Matt. 8:1-34) is all about physical healing. “They came to Him, and woke Him up, saying, ‘Save us [σῴζω], Master! We are dying!’” (Matt. 8:25). Even the description of stilling the storm is an account of salvation from physical danger.

“Surely He has borne our sickness, and carried our suffering; yet we considered Him plagued, struck by Yahuah, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our shalom was on Him; and with His stripes we are healed.” (Isa. 53:4,5). It is a commonly held belief that the writer of Mattiyahu’s Good News account was paraphrasing Isa. 53.4, 5. In good hermeneutics, unless the passage explicitly records otherwise, that the passage should always be considered literal. That is, how would the original listeners understood the passage?

Again, this comes down to trying to understand a Hebraic passage with a western, Hellenistic and Gentile background. ‘Sickness’ would always have meant a physical ailment or illness, whilst ‘sufferings’ would have meant physical trauma, disabilities, sorrows, grief, demonic possession and persecutions as well as hunger, thirst and burdens. In fact, the original listeners would not have thought that the Subject of this passage had died, but only scourged. Not until later verses (vv8, 9), does the listeners know that the Subject will die.

The listeners of the Master’s teaching in Capurnakhum, would likewise have associated this passage with physical healing. In the full passage we read of the physical healing of a leper (Matt. 8:1-4), the Centurion’s son (8:5-13), Shimon Kefa’s mother-in-law (8:14, 15) as well as many demonically possessed and sick people (8:16). Although many people considered sickness and suffering as a direct result of sin (individual or parental John 9:1, 2; Mark 2:9), there is no indication that this was the primary result of the forgiveness of sins. This may have taken place, with the outward manifestation of physical healing.

“Avraham prayed to Yahuah. Yahuah healed Avimelekh, and his wife, and his maid-servants, and they bore children.” (Gen. 20:17). #H7495  רָפָא  rapha’ *2196 to heal or restore to original condition. In this passage, Avimelekh and/or his wife were physically healed of infertility.

“The report about him went out into all Aram. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.” (Matt. 4:24). #G2323 θεραπεύω therapeuō to heal. Again, the healing is of a physical nature.

 

Healing in the Atonement

For there to be any form of healing n the atonement, there must be a combination of  ‘atonement’, ‘salvation’ and/or ‘healing’ from the above explanations.

“Heal [רָפָא rapha’] me, O Yahuah, and I shall be healed [רָפָא rapha’]; save me [יָשַׁע yasha], and I shall be saved [יָשַׁע yasha]: for you are my praise. Behold, they tell me, ‘Where is the word of Yahuah?’ let it come now.” (Jer. 17:14, 15). In this prophetic poem, Yirmeyahu uses parallelism to emphasise that it is Yahuah is the Agency of healing and salvation, when a person cries out to Him. Nevertheless, Yirmeyahu looks forward to a time (and Person – John 1:14) when this will take place.

“Behold, I will bring it health and cure, and I will cure [רָפָא rapha’] them; and I will reveal to them abundance of shalom and truth.” (Jer. 33:6). Yirmeyahu, once again, looks prophetically forward to a time when Peace and Truth shall reign. Shlomo (Solomon) in his Messianic psalm, Psalm 72, declares that only Messiah can usher in a period of complete shalom (Psa. 72:7, 17).

“The Word became flesh, and lived among us. We saw His glory, such glory as of the one and only Son of the Father, full [abundance] of grace and truth.” (John 1:14). When the Master was born, Yirmeyahu’s prophecy was initiated in the revelation of the incarnate Messiah and will be completely fulfilled by His return. His obedient life demonstrated His abundance of grace and truth. His triumphant return will usher in the period of abundance shalom.

“Yeshua, seeing their faith, said to the paralytic, ‘Son, your sins are forgiven you.’ …Which is easier, to tell the paralytic, ‘Your sins are forgiven;’ or to say, ‘Arise, and take up your bed, and walk?’ But that you may know that the Son of Man has authority on earth to forgive sins’ — He said to the paralytic –‘I tell you, arise, take up your mat, and go to your house. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified Yahuah, saying, ‘We never saw anything like this!’” (Mark 2:5, 9-12). In this passage, the Master is challenged by the religious authorities as to His right to forgive sins. The inference is that the paralytic man’s sins were forgiven at the same time his physical healing took place.

“Moshe made a serpent of bronze, and set it on the standard: and it happened, that if a serpent had bitten any man, when he looked to the serpent of brass, he lived.” (Num. 21:9). In the account of the Bronze Serpent, it was only when a person looked up to the Serpent that they were healed. This has always been considered by commentators to be a type of Messiah who was lifted up on the cross at Golgotha (John 3:14).

Then why is it that we do not see healing throughout the Church?

Experience tells us that two people may come to the Elders for healing of the same complaint: one is healed, the other is not. Many say that Yahuah is Sovereign and heals whom He wishes. Yes, He is Sovereign over all things, but this does not explain why some are healed and others are not. Care must be taken so as not to confuse His sovereign will with that of the capricious nature of the Greek, Roman and Germanic pantheon. In the tales of these gods, may a decision was said to have been made almost at the toss of a coin.

Does Yahuah have healing quotas? Does Yahuah have quotas on those who shall enter His Kingdom? These are obviously ridiculous. If (as stated in Jer. 17: 14, 15), Yahuah heals and saves, then as salvation is available to all who believe (John 3:16; Rom. 3:21-26), then should not healing be available to all who believe?

“Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? 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. And the prayer of faith will save [σῴζω] the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.” (Jam. 5:13-16). Do we, pray enough? Or anoint? Ya`akov tells us that all who come for anointing and prayer will be healed. Unfortunately, in this world today, everyone expects the manifestation of the healing to take place immediately. Surely, it is the faith that endures yet still believes, is the one that shall be healed as this passage comes immediately after Ya`akov’s instructions to be patient and persevere (Jam. 5:7-12).

Or could it be that many congregations today do not want to hear the Good News message. This is not what people want to hear: it is what people need to hear! “They departed, and went throughout the villages, preaching the Good News, and healing everywhere.” (Luke 9:6) ( cf. Matt. 4:23; 9:35;11:15; Luke 4:18).

Please do not think that this discussion is criticising any church or assembly in particular.

Over the thirty years of salvation and attendance to many different assemblies, I have noticed that the occasions of healing has diminished in line with the diminishing preaching of the Good News. Over the years, I have heard great messages, but increasingly these have been of a teaching nature rather than a preaching nature.

The rationale behind this is that there is very few unsaved people (in general) coming into assemblies, so the messages are aimed more at those who are there than those who may attend. This is the Catch 22 dilemma facing churches. However, “And I, if I am lifted up from the earth, will draw all people to myself.” (John 12:32). I believe that if the Good News is preached, it will draw people into the services. An alcoholic is drawn to where he can find a drink, as a drug addict knows where to find the next fix. So will those who need a Saviour be drawn to where the Good News message is being preached.

 

References

Bromiley (1988)                      Theological Dictionary of the New Testament, Eerdmans Pub.,

Grand Rapids, Mich.

 

Hodge C. (1873)                       Systematic Theology, Vol. ii, Thomas Nelson, London.

 

R. Laird Harris,                        Theological, Words of the Old Testament, Moody Press,

Gleason L. Archer,                  Chicago, IL.

Bruce K. Waltke (1980)

(designated *)

 

Strong J. (1986)                         Strong’s New Exhaustive Concordance of the Bible, Abingdon

(designated #)                           Press, Madison, N.J.

 

Strong J. (1996)                      The New Strong’s Complete Dictionary of Bible Words,

(designated #)                         Thomas Nelson, Nashville.