THE WORD-FAITH MOVEMENT
WOLVES IN SHEEP'S CLOTHING
By: Victor T. Stephens
"For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears." (Acts 20:29-31)
CONFESSION AND HEALTH (continued)
Let's now examine Isiah 53:4-5; Matthew 8:16-17; and 1 Peter 2:24.
"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; The chastisement for our peace was upon Him, And by His stripes we are healed." (Isaiah 53:4-5; see also 1 Peter 2:24)
When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: "He Himself took our infirmities; And bore our sicknesses." (Matt. 8:16-17)
"...who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness --- by whose stripes you were healed." (1 Peter 2:24)
Many people believe that the word "heal" in the Bible always refers to divine healing for the physical body, unmindful of the context of Scripture. While "heal" can include divine physical healing, it is not limited to such a rendition. A deeper evaluation of Isaiah 53:4-5; Matthew 8:16-17 and 1 Peter 2:24 will reveal that these passages reflect spiritual and physical healing. Isaiah 53:5 and 1 Peter 2:24 refers to spiritual healing via salvation. Because these verses speak of Christ's crucifixion on the cross, enduring punishment, and bearing ours sins, Christians experience healing from a state of spiritual sickness and death to a state of spiritual life. Jesus said in Luke 5:31-32, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance." The sickness and healing that Jesus is speaking of are spiritual, not physical.
Reading Isaiah 53:5-12 provides more evidence that the theme is spiritual healing, not physical healing. The Hebrew word "pesha," translated "transgressions," is used in Isaiah 53:5, 8. The Hebrew word "avon," translated "iniquities," is used in Isaiah 53:5-6, 11. The Hebrew word "chet," translated "sin," is used in Isaiah 53:10, 12. And the Hebrew word "pasha," translated "transgressors," is used in Isaiah 53:12. Again, the context of Christ's death surrounds the subject of sin and redemption (spiritual healing), not physical sickness and disease. Consider these verses:
"In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness." (Heb. 9:22)
"To him who loves us and has freed us from our sins by his blood." (Rev. 1:5)
"For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life." (Lev. 17:11)
"He was delivered over to death for our sins and was raised to life for our justification." (Rom. 4:25)
"But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin." (1 John 1:7)
"This is my blood of the covenant, which is poured out for many for the forgiveness of sins." (Matt. 26:28)
In Matthew 26:28, note that Christ didn't say for our physical healing. Again, it should be evident that the atonement of Christ is mainly about our problem with sin, not physical sickness and disease.
Now, the prophecy of Isaiah 53:4 indicates physical healing; and Matthew 8:16-17 is its fulfillment that occurred during the healing ministry of Jesus before the atonement. In other words, the atonement of Christ occurred years after His healing ministry. Thus, Isaiah 53:4-5, Matthew 8:16-17, and 1 Peter 2:24 are not related to assured divine physical healing in today's church age. Contrary to the Faith Movement's claims, God does not always heal every believer in every case.
Let there be no misunderstanding. This does not mean that Christians are without the possibility of receiving divine physical healing from God. There are occasions where God does heal and work miracles today. Healing is a gift of God that is granted or withheld at His discretion. Believers may experience divine physical healing based on their faith or obedience or God's sovereign choice.
Word-Faith advocates argue, "Since sickness comes from sin, it seems logical that we should not be sick. There was a guarantee of divine health in the atonement of Christ as much as the forgiveness of sins." Word-Faith teacher, Andrew Wommack, echoes this notion saying:
"Healing is a done deal, and is available to us now exactly the same as forgiveness of sins." (Andrew Wommack, "God Wants You Well," page 13)
The atonement serves to redeem us from sin from a spiritual standpoint but has not entirely extirpated it at this present time (Romans 7:17; 1 John 1:8). Likewise, the same is true for physical infirmities. Moreover, sickness is not necessarily a result of personal sin, but it is part of living in an imperfect world and a mortal body. As we presently possess a sinful mortal body, we also have a mortal body subject to decay. Second Corinthians 4:16 says:
"Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day." (2 Cor. 4:16)
We will not experience the entire expanse of healing purchased in the atonement until after the resurrection and glorification (Rom. 8:22-25; 1 Cor. 15:42-43, 51-54; Phil. 3:20-21; Rev. 21:4). At that point, we will be completely healed and possess an immortal body.
Let's now move to Mark 16:17-18.
"And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover." (Mark 16:17-18)
Regarding this passage, the Word-Faith camp suggests that believers today are "anointed" to heal people in the same manner as Jesus and the apostles. However, such an implication is factually false. During the healing ministry of Jesus, miracles and signs gave overwhelming testimony for his identity (Matthew 8:16-17; 11:3-5; Mark 2:9-11; John 5:36; 10:37-38). While God still performs healing today, there is no promise in God's Word that all followers of Christ would be authorized the same degree of power as Jesus and the apostles. If all believers could perform miracles and signs, these attributes could in no way be the identifying credentials of an apostle. Paul upheld his apostleship using signs and miracles as proof of his identity. In 2 Corinthians 12:12, he says,
"I persevered in demonstrating among you the marks of a true apostle, including signs, wonders and miracles." (2 Cor. 12:12)
If miracles and signs should be the norm for all believers, how could Paul refer to these as evidence of his apostleship?
There were no apostolic signs and miracles carried out during the apostolic age by any person except by the apostles and those appointed by them. If we examine the book of Acts, it was Paul, an apostle who confronted a serpent. It was the apostles who laid hands on the sick. These miracles were never common events for everyone who was a believer. When Dorcas passed away, the believers did not raise her from the dead, but they summoned Peter to raise her. (Acts 9:36-42)
Let's now weigh John 14:12.
"Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father." (John 14:12)
Word-Faith teachers also allude to this verse as a basis for divine power and healing for every believer. Now, if Christ was referring to physical healing, then what "greater works" could feasibly be accomplished than those done by Jesus (raising the dead, for ex.)? In proper context, this verse does not mean "greater works" in divine power, but of the believers' Great Commission of becoming witnesses throughout the world, preaching the good news of the gospel of Jesus Christ.
"But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
The Lord's disciples engaged in spreading the Gospel on a much larger scale than the number of people to whom Jesus ministered during His earthly ministry. Thus, the theme of John 14:12 is spiritual rather than physical miracles.
Let's now go into Hebrews 3:1.
"Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus...." (Heb. 3:1)
Hebrews 3:1 is another verse Word-Faith teachers refer to for their support of divine healing through positive confession. They contend that speaking positive words of divine healing obligates Jesus to obey our confession since He is the "Apostle and High Priest of our confession." However, contrary to their teachings, this verse does not support this idea. The expression "of our confession" means that Jesus is the center of our confession of faith in the gospel, both in personal belief and open attestation (2 Cor. 9:13; 1 Tim. 6:12-13; Heb. 4:14; 10:23).
Let's now look at Hebrews 13:8.
"Jesus Christ is the same yesterday, today, and forever." (Heb. 13:8)
Alluding to this verse, since Jesus healed many people during His earthly ministry, Word-Faith advocates claim that He will always act in the same way as He did during His time on earth. The truth is this verse is referring to Jesus' nature and character. It does not signify that He cannot change his mind or modify his laws (Gen. 6:6-7; Ex 32:14; Jonah 3:10; Heb. 7:12). Scripture indicates that God did not always act in the same manner all through history. Similarly, God does not always heal everyone, even though His capacity to heal is eternal. Because God is sovereign, He has the prerogative to choose to heal some and not others without changing His nature.
Next: An evaluation of James 5:14-16.
