My parents in-law are going through tough times with weakness because of chemotherapy and confusion because of dementia. We can all experience such internal problems, which can be physical or mental. After all, Jesus said, “In this world you will have trouble” (Jn. 16:33NIV).
Twelve of the psalms are prayers for God’s help for illness or depression (See Appendix; Ps 6, 13, 16, 30, 38, 41, 42, 43, 71, 88, 102, 116). In these lament psalms the psalmist brings their problems to God. But most of them (83%) end with praise to God. For example, Psalm 13 describes David’s suffering:
1How long, Lord? Will you forget me forever?
How long will you hide your face from me?
2 How long must I wrestle with my thoughts [he was depressed]
and day after day have sorrow in my heart [soul, spirit]?
How long will my enemy triumph over me? (more…)
All languages contain figures of speech where words have a figurative meaning instead of the literal one. The same is true for the Bible. It’s important to correctly recognize figurative language so we don’t treat figurative language as though it were literal, or treat literal language as though it were figurative.
The passage “by his wounds you have been healed” is mentioned in Isaiah 53:5 and 1 Peter 2:24. What does it mean? From the context, “his wounds” refers to Christ’s suffering on the cross. Does it mean that through Christ’s death we can be miraculously healed from illness or injury? Or does it mean something else?
This passage is also alluded to in Deuteronomy 32:39NIV: “There is no god besides me. I (God) put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand”.
This verse is a part of the song of Moses which deals with the punishment of the nations which God used to punish Israel. Here God is shown to be sovereign over the nations. He can destroy them (“put to death”) and create them (“bring to life”). He can judge them (“wound”) and restore them (“heal”). So in this context, the word “heal” is used as a figure of speech for restoring the fortunes of a nation. It has nothing to do with recovering from an illness or injury.
We will now look at Isaiah 53:5, followed by 1 Peter 2:24.
The Hebrew word nirpa (Strongs #7495), which is translated “heal”, is mentioned in six verses in the book of Isaiah. According to the Appendix, in 80% (4/5) of these verses, the word “heal” is used as a figure of speech. So what does it mean in the other verse, Isaiah 53:5? Is it figurative or literal?
Isaiah prophesied and wrote in Judea in about 700BC when there was great wickedness and idolatry amongst the Judeans. There are four “servant songs” in the book of Isaiah in which the servant is the promised Messiah (Isa. 42:1-4; 49:1-6; 50:4-9; 52:13 – 53:12). The fourth song describes a servant who would experience suffering and exaltation. Isaiah 53:5 is set in the following context.
4 Surely he took up our pain
and bore our suffering,
yet we considered him punished by God,
stricken by him, and afflicted.
5 But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.
6 We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.
Here the servant endured: pain, suffering, punishment, striking, affliction, piercing, crushing, and wounding. This punishment was from God and in this way the servant took the punishment that “we” deserve for “our” transgressions, iniquities and sin (v.10, 12). In this context the “we” and “our” were the faithful remnant of Judah (Isa. 10:20-23; 11:11; 37:31-32; 46:3). The result is that they experience peace and healing and justification (v.11). Their problem was that they “had gone astray” (v.6). They had sinned and transgressed the law of Moses. There is no mention of illness or injury. So in this verse “healed” means forgiveness of their sins and transgressions, not physical healing. According to the NET version, “Healing is a metaphor for forgiveness here”. It’s a spiritual healing, not a physical one. Brown-Driver-Briggs says that its figurative and addressing a nation or city like Babylon (Jer. 17:14). This means that the word “heal” is used as a figure of speech in 83% (5/6) of the verses where it is mentioned in the book of Isaiah.
In 1 Peter
The Greek word iaomai (Strongs #2390), which is translated “to heal”, is only mentioned once in the books written by Peter (1 Pt. 2:24). Most of the other instances of this word in the New Testament refer to physical healing. The exceptions are:
Acts 28:27, which is a quotation of Isaiah 6:10 in which the phrase “I (God) would heal them” is used as a figure of speech for a spiritual revival (see Appendix).
Hebrews 12:13 “’Make level paths for your feet,’ so that the lame may not be disabled, but rather healed”. The context of this verse is enduring hardship as God’s discipline (v.3-13). They are encouraged to persevere instead of giving up. The desired outcome is to “share in His (God’s) holiness” (v.10). This is a spiritual solution, not a physical one. So it was a spiritual problem, not a physical one. The “lame” is a weak believer (who had maybe drifted away, Heb. 2:1) and to be “healed” is to be built up, strengthened and restored (instead of stumbled). The NLT says “Mark out a straight path for your feet so that those who are weak and lame will not fall but become strong”. So the words “lame”, “disabled” and “healed” are being used metaphorically in this verse.
So what does “heal” mean in 1 Peter 2:24. This verse is set in the following context:
23 When they hurled their insults at Him [Jesus], He did not retaliate; when He suffered, He made no threats. Instead, He entrusted himself to Him [God the Father] who judges justly. 24 “He himself bore our sins” in His body on the cross, so that we might die to sins and live for righteousness; “by His wounds you have been healed.” 25 For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls.
After dealing with submission to authorities, Paul gives the example of Christ’s submission when He suffered for our sins. Then he quotes from Isaiah 53:4-6 to encourage believers to live godly lives: “so that we can be dead to sin and live for what is right” (v. 24, NLT). The verse is referring to sin and righteousness, not sickness and disease. Therefore, being “healed” means to be forgiven and saved, not to be physically healed. According to Thayers’ Greek Lexion “by His wounds you have been healed” means “to bring about (one’s) salvation”. It’s a way of saying that Christ’s death brings salvation to those who trust in Him. So, it’s spiritual healing. This is consistent with the finding that Isaiah 53:5 is also addressing spiritual healing, which should be the case as that is the source of the quotation in 1 Peter 2:24.
This study has illustrated how to use the surrounding context to distinguish figurative language from literal language in the Bible. The verses and passages in each book of the Bible are set out in an order determined by God. Don’t try to understand a verse or passage in isolation. Look at the message in the whole book. Look at the message in the same chapter, in the previous chapter and in the following chapter. Look at the message in the verses before and in the verses after. Read it like any other book; don’t just read here and there. Proverbs is the only book of the Bible where the verses aren’t always related to each other.
If a verse is quoted and explained without looking at the surrounding context, there is a danger of eisegesis (an interpretation that is imposed on the biblical text by the reader – it comes from the reader’s preconceived ideas) instead of exegesis (an interpretation that is obtained/derived from the biblical text).
In our everyday language the meaning of the words we use is mainly given by the surrounding context. The same rule applies when interpreting Scripture. It’s not good practice to select verses elsewhere in Scripture (i.e. “cherry picking”) to derive the meaning of a particular verse. Who decides which selection is best? But once the meaning has been explained, it’s OK to look for other passages of Scripture that are consistent with the meaning.
If this passage from Isaiah 53:5 and 1 Peter 2:24 is not relevant to illness and injury, then what is a proper Biblical response to such circumstances? Paul prayed about his health problems, but when it was clear that that weren’t going to be taken away, he knew that God doesn’t promise to remove our ailments and problems (2 Cor. 12:9). Instead God can give us the strength to live with our ailments and problems, because human weakness enables the display of divine power. Like a parent trains their children, God uses suffering for our spiritual development (Heb. 12:4-13). It’s how our self-reliance, pride, and earthly wisdom can be replaced with godliness and a stronger faith. James taught that the purpose of such trials is to develop our endurance, patience and perseverance (Jas. 1:2-3). Because our problems can develop our Christian character, we should accept them joyfully instead of getting angry, complaining, giving up, having self-pity, or believing that God will take them away. That can be a challenge for us!
We have seen that the passage “by his wounds you have been healed” mentioned in Isaiah 53:5 and 1 Peter 2:24 doesn’t mean that through Christ’s death we will be miraculously healed from illness or injury. Instead it means that through Christ’s death our sins can be forgiven and we can be spiritually healed and revived. However, physical healing is promised in future when believers will be resurrected to experience no sickness, pain, suffering, or death (Rev.21:1-4, 22:1-3).
Paul’s response to his “thorn in the flesh” (2 Cor. 12:9), parental training of their children (Heb. 12:4-13), and James’ advice on trials (Jas. 1:2-3) are good examples on how to react to illness or injury.
Appendix: Usage of the word “heal” in Isaiah
The Hebrew word nirpa (Strongs #7495), which is translated “heal”, is mentioned in six verses in the book of Isaiah. We now look briefly at the meaning of this word in five of these verses.
Isa. 6:10b: “Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed”. This verse is in a passage describing the results of Isaiah’s ministry to Judah. The people would be unresponsive (like being deaf and blind) and turn even further from God. It’s opposite to people turning back to God (being repentant). And opposite to a spiritual revival. And opposite to spiritual healing. So the phrase “be healed” is used in this verse as a figure of speech for a spiritual revival.
Isa. 19:22: “The Lord will strike Egypt with a plague; He will strike them and heal them. They will turn to the Lord, and He will respond to their pleas and heal them”. Here the Egyptians are able to pray for deliverance from the plague like the Israelites (1 Ki. 8:35-40). In this verse, the word “heal” is used for physical healing from the plague, which is a disease.
Isa. 30:26: “The moon will shine like the sun, and the sunlight will be seven times brighter, like the light of seven full days, when the Lord binds up the bruises of his people and heals the wounds he inflicted”. This chapter describes Israel relying on political alliances instead of on God, which results in suffering and sorrow. The suffering and sorrow are referred to metaphorically as “bruises” and “wounds”. But they are promised blessing if they repent. The end of their suffering and sorrow is likened to a metaphorical healing. So the word “heals” is used as a figure of speech for a spiritual revival when the Israelites repent to obey God once again.
Isa. 57:18-19: “I have seen their ways, but I will heal them; I will guide them and restore comfort to Israel’s mourners, creating praise on their lips. Peace, peace, to those far and near,” says the Lord. “And I will heal them”. These verses are in a passage where God promises to restore the Israelites who turn away from idolatry. The meaning of the word “heal” is given as to “guide”, to “restore comfort to Israel’s mourners” and to bring “peace”. There is no mention of illness or injury. So the word “heal” is used here as a figure of speech for forgiveness and restoration.
So in 80% (4/5 of these verses, the word “heal” is used as a figure of speech. The other verse that we haven’t considered here is: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed“ (Isa. 53:5). The meaning of “healed” in this verse is discussed above under the heading “In Isaiah”.
Written, February 2017
Our attitude towards illness and healing
We all experience ill health from time to time! What should be our attitude about it? Does God promise good health? Will He always answer prayers for healing?
Healing In The Early Church
The gift of healing was evident in the early Church (1 Cor. 12:9,28,30), and when crowds gathered around Peter, Stephen, Philip, Paul and Barnabas, the sick were healed. Even when they were touched by Peter’s shadow and Paul’s handkerchief or apron, they were healed (Acts 5:15-16; 19:11-12). Dorcas and Eutychus were brought back from the dead (Acts 9:36-42; 20:9-10). Everybody knew about these healings and were astonished (Acts 4:16; 8:13).
In this context Luke wrote: “The apostles performed many miraculous signs and wonders among the people” (Acts 5:12 NIV). And Paul asserted that such “signs, wonders and miracles” characterized the apostles (2 Cor. 12:12). They helped to confirm that the gospel message was divine (Acts 14:3; Heb. 2:3-4), and that the apostles were empowered by the Holy Spirit. In particular, the Jews were more likely to believe something associated with a miracle (Jn. 4:48; 1 Cor. 1:22). How else could the apostles prove that Christ had sent them? These miracles confirmed the gospel message.
When God’s People Get Sick
I’ve heard people say that Christians should never suffer illness because Jesus has already suffered for us. They are wrongly using Isaiah 53:5 and 1 Peter 2:24, because these verses tell us that the Lord suffered for our sins, not our sicknesses. Let’s look again at the New Testament epistles to see what they say about healing today.
Paul wrote this to those in Galatia: “As you know, it was because of an illness that I first preached the gospel to you. Even though my illness was a trial to you, you did not treat me with contempt or scorn” (Gal. 4:13-14). Paul, the man that God used to write much of the New Testament, suffered illness. This shows that godliness did not keep him from getting sick, nor will it keep us from getting sick.
After he saw a vision of heaven, Paul wrote: “To keep me from becoming conceited … there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But He said to me, ‘My grace is sufficient for you, for My power is made perfect in weakness’” (2 Cor. 12:7-9). The Lord didn’t heal Paul of his “thorn,” which may have been an eye disease (Gal. 4:15; 6:11). God does not always heal us either.
Paul left Trophimus, a coworker, sick in Miletus (2 Tim. 4:20). And he wrote this about another coworker, Epaphroditus: “He was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow” (Phil. 2:27). Here we see that healing is a mercy, not a promise that we should expect or demand.
In the case of Paul and Epaphroditus, while their spiritual condition was good, their physical condition was not so good. This shows that healing does not depend on the strength of our faith or the lack of it. Paul prayed three times about his “thorn,” and then accepted it. God doesn’t remove all our pain, and He doesn’t fix everything. In fact the Bible promises suffering for believers (Jn. 16:33). We should pray like Christ: “Father, if You are willing, take this cup from Me; yet not My will, but Yours be done” (Lk. 22:42).
Paul told Timothy to “stop drinking only water, and use a little wine because of your stomach and your frequent illnesses” (1 Tim. 5:23). Timothy was often ill, maybe because of a weak stomach, so Paul’s advice was to use a little wine. He wasn’t told just to pray about it, but to do something. And wine was a commonly prescribed medical treatment to help heal stomach ailments.
Paul wrote to Gaius: “I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well” (3 Jn. 2). It seems as though Gaius was not well physically. Paul prayed that his physical health would match his spiritual health.
We can see the following four things from these examples: sickness is not necessarily a result of one’s sin; we can’t gauge a person’s spiritual state from his physical state; if a person isn’t healed, it’s not due to a lack of faith; and no promise of physical healing is given to the Church. Although we should pray for healing, there is no guarantee that healing will come. After all, if the Lord doesn’t return to rapture us, we will all eventually die.
Confession Of Sin
James wrote this about sickness and sin: “Is any one of you sick? He should call the elders of the church to pray for him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed” (Jas. 5:14-16).
This passage connects physical sickness, prayer, sin, forgiveness and healing. Was this person sick as a direct result of some sin? The elders were called to pray over him anointing him with oil in the name of the Lord. As oil was traditionally used to dedicate people and things to God’s service (Ex. 30:30; 40:9), it may symbolize dedicating the sick person to the Lord’s care. People today can pray for recovery as God promises healing under these circumstances.
In Corinth, the sin of selfishness – “not recognizing the body of the Lord” at their love feasts – brought sickness and sometimes death (1 Cor. 11:30). This example links our physical and our spiritual health. For our health, we need to confess sins – such as selfishness, worry, anger, jealousy, pride and gluttony – and develop selfcontrol in these areas of our life. Selfcontrol is a fruit of the Spirit (Gal. 5:22-23) and a significant aid to good health.
How God Uses Illness
The Bible gives five examples of how we can actually benefit from illness.
1. It reveals God’s power. After Paul prayed to have his “thorn” removed, the Lord said, “My grace is sufficient for you, for My power is made perfect in weakness.” And Paul wrote, “Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Cor. 12:9). God gives strength to suffer because His power is more evident when we’re weak.
2. It helps us rely more on God. Paul claimed that his troubles “happened that we might not rely on ourselves but on God, who raises the dead” (2 Cor. 1:9). Here we see that the allpowerful God will give us the strength to endure through suffering.
3. It gives us a reason to give thanks. According to Paul, “He has delivered us from such a deadly peril, and He will deliver us again. On Him we have set our hope that He will continue to deliver us, as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many” (2 Cor.1:10-11). The Corinthians prayed for Paul when he was in trouble, and their prayers were answered.
4. It gives us experiences that can help others. Paul said that God “comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God” (2 Cor. 1:4). People are encouraged when we empathize with their situation. They see that someone understands. How we suffer illnesses can be an example for others.
5. It develops our spiritual character. Paul wrote that “we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Rom. 5:3-4). Enduring sickness can develop perseverance (2 Cor. 1:6), just as exercise develops physical strength. God uses suffering to mold character and help us realize that He’s working in us.
Paul wanted to participate in Christ’s sufferings (Phil. 3:10-11). He wanted to live like Christ did. It takes divine strength to suffer for Christ. God uses illness to draw us closer to Him, to teach us lessons we would learn in no other way and to provide us with new opportunities to help others.
We have no choice about when we will experience the pain of illness and injury, but we have a choice in how we respond. To give up, complain or wallow in selfpity in tough times, stumbles weak believers who are watching us (Heb. 12:12-13). Instead, we should encourage those that are weary (Isa. 50:4) by accepting pain and sickness as being God’s will for us, and live a life of perseverance, patience and endurance (2 Th. 1:4; Heb. 12:7-11; Jas. 1:2-4,12; 5:7-11). The Bible teaches that God uses difficult times for our growth.
Lessons For Us
Although there were many miraculous healings in the early Church, today healing is a mercy, not a promise. Remember, Paul was not healed of his thorn in the flesh. When God does not heal, it’s not because of our lack of faith. Instead, He wants us to persevere in sickness and pain so that His power may be revealed, that we may rely more on Him, that there will be prayer and thanksgiving, that we can use our experience to help others, and that we can develop our Christian character.
God is more concerned about our spiritual health than our physical health (1 Tim. 4:8). This doesn’t mean that we should neglect our physical health, but as our bodies wear out, they should wear out while serving Him. Let’s get our priorities right. God wants us to be spiritually healthy, and looking forward to that time when sickness and suffering are no more.
Published May 2010
Our attitude towards illness and healing
I recently read an article in a Christian magazine that said, “God heals all our sicknesses,” and it referenced Exodus 15:26 and 1 Peter 2:24. Because people have different ideas about the topic of healing, let’s look at what else the Bible says about it.
There are differences between God’s promises in the Old Testament and those in the New Testament. Abraham was promised a great reputation and the land of Canaan for his many descendants (Gen. 12:1-3; 17:8). Obedient Jews were promised a long life, prosperity, and victory over their enemies (Dt. 6:1-2; Ps. 128:1-2; Isa. 38:1-8). Most of the promises given to the Jews in the Old Testament were for physical or material blessings.
On the other hand, in the New Testament, God’s promises to believers in the early Church were eternal life, the Holy Spirit, peace, and the return of Christ (Eph. 1:13; Phil. 4:7; Heb. 10:36-37; 1 Jn. 2:25). All are spiritual blessings, not physical ones (Eph. 1:3). We should be careful not to apply to New Testament Christians promises of physical blessings given to the Old Testament Jews.
HEALING IN OLD TESTAMENT TIMES
The Bible teaches that all genuine healing comes from God (Ps. 103:2-3; 107:17-20; Hos. 11:1-3). The Hebrew word rapa means “to heal” or “to restore to normal.” But because bodily processes diminish due to aging, there is no such thing as perfect health, especially as we get older.
In the Old Testament God gave conditional promises to the Jews that He would protect them from disease and heal them. The condition was that they had to keep God’s commands, do what was right in His eyes and not follow pagan gods. He also promised that there would be no miscarriages, no couples unable to have children, no animals unable to bear young, and their enemies would be inflicted with the diseases that they were protected from (Ex. 15:25-26; 23:25-26; Dt. 7:14-15). We find no such promises in the New Testament.
Exodus 15:26 – which says, “I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you” – was quoted out of context in the magazine article I read. This verse applies specifically to the children of Israel traveling from Egypt to Canaan, but not to us today. Otherwise, we could still claim God’s promise to collect manna for daily food!
There are many instances of miraculous healing in the Old Testament. For example, when King Hezekiah was sick and about to die, he prayed and God allowed him to live for an additional 15 years (2 Ki. 20:5-6).
JESUS, THE HEALER
When He was on earth, the Lord healed all who were brought to Him (Mt. 8:16-17). Jesus said that this had been prophesied by Isaiah (Isa. 53:4). These miracles displayed His divine power (Mt. 11:2-5; Jn. 20:30-31). The Lord still heals all kinds of illnesses, and therefore we should acknowledge God in every case of healing. In the future when He returns to rule over the earth during the Millennium, the Bible tells us that the Lord will heal all diseases (Isa. 33:24; Jer. 30:17). But that is for a future time, not today.
With reference to the Lord, Peter quoted from Isaiah in his first letter: “By His wounds you have been healed” (Isa. 53:5; 1 Pet. 2:24). This type of healing – described in the next verse as, “For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls” (1 Pet. 2:25) – is spiritual, between sinful people and God. Also, it is in the past tense, not the present tense. This verse means that Christ suffered on the cross and died as our substitute so that our sins could be forgiven and we could have a restored relationship with God. It has nothing to do with physical healing; it would be wrong to tell a seriously ill Christian that by Christ’s wounds he has been physically healed. First Peter 2:24 was also quoted out of context in the magazine article mentioned earlier. This verse is about spiritual, not physical healing.
Our bodies have been amazingly designed to heal themselves of most injuries and illnesses. Living cells are being replaced continuously. If we cut a finger the wound heals itself. Broken bones grow back together. Doctors know that many complaints are better by morning. Our immune system can automatically fix mild colds and throat infections. One prominent physician wrote, “Most coughs are self-curative usually within 1-3 weeks with or without treatment.” David wrote, “I praise You because I am fearfully and wonderfully made” (Ps. 139:14).
THE BIG PICTURE
In Genesis 1-2 God created a perfect world where there was no sickness, pain or death. It was utopia, but it didn’t last long. When sin came into the world (Gen. 3), our world changed completely. Not only are we spiritually separated from God because of sin, we now live in a decaying world of disease, suffering, injustice and death.
Fortunately that’s not the end of the story. God had a rescue plan for mankind that involved sending His Son, Jesus Christ, to earth to restore our relationship with God. The outcome of this plan will not be finalized until the end of time. Christians are already redeemed or healed spiritually, but not yet physically. Today we live in a world whose suffering Paul described this way: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the One who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies” (Rom 8:18-23).
Paul’s “present sufferings” are contrasted to “the glory that will be revealed in us.” Like Paul, we suffer from sicknesses and these will not be totally healed until our bodies are resurrected, which is the final phase of our salvation – our deliverance from suffering. We look forward to God’s promised deliverance from sin and its effects.
Paul persevered in suffering because he had the hope of the resurrection: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:16-18).
Although the process of physical decay was going on continuously in Paul’s life, his suffering was not the most important thing in his life. Instead he focused on the unseen things like the resurrection body, the splendor of heaven and the triumph of the Lord at the Second Coming. The pattern for Christ was suffering at His first coming, and glory, honor and praise at His second coming. Likewise, the pattern for believers is present suffering and future glory.
LESSONS FOR US
Let’s always be careful when interpreting the Bible, especially in matters of health. It is not a collection of verses to be selected by topic and understood in isolation. Instead, start with what the Bible says and then consider the context by asking who the passage was written to, and what the surrounding verses say. When we do this we find that most of the promises given to the Jews in the Old Testament were physical or material blessings, while those given to Christians in the New Testament were spiritual blessings.
Although believers have been redeemed spiritually, they will experience sickness until death or the redemption of their bodies at the Rapture (1 Cor. 15:35-58). God’s emphasis now in the New Testament is on saving people by healing them spiritually, not physically. And isn’t this what is most important?
Let’s be like Paul and acknowledge that believers will suffer due to illnesses and injuries, and let’s accept these as being insignificant when compared to being liberated from sin and its effects.
Published April 2010