By His Stripes

Isaiah 53:4; James 5:13-15

NLT  James 5:14-‘Are any of you sick? You should call for the elders of the church to come and pray over you, anointing you with oil in the name of the Lord. 15 Such a prayer offered in faith will heal the sick, and the Lord will make you well. And if you have committed any sins, you will be forgiven. 16 Confess your sins to each other and pray for each other so that you may be healed. The earnest prayer of a righteous person has great power and produces wonderful results’.

‘the effectual fervent prayer of a righteous man avails much’ (NKJV)

In the context of Christian faith, the command to “lay hands on the sick” refers to the belief that believers, empowered by the Holy Spirit, can participate in healing through prayer and the laying on of hands, as seen in verses like Mark 16:18 and James 5:14-15.

NLT  Mark 16:17-18  ‘These miraculous signs will accompany those who believe: They will cast out demons in my name, and they will speak in new languages. They will be able to handle snakes with safety, and if they drink anything poisonous, it won’t hurt them. They will be able to place their hands on the sick, and they will be healed.” (Mar 16:18 NLT)

‘In my name’

Introduction: I hold to the belief / conviction that the atonement of Jesus Christ includes the concept that healing, both physical and spiritual, is an integral part of it, with Jesus’s sacrifice covering not only sins but also the consequences of sin, including sickness and suffering.

This view often encompasses both spiritual healing (forgiveness of sins and restoration of relationship with God) and physical healing (restoration from sickness and disease).

In the New Testament we find the practice of praying for the sick all the time.

Jesus frequently healed the sick through touch, as seen in passages like Mark 1:41 and Luke 4:40.

1. Basis of Divine Healing

Isaiah 53:1-5, NLT  Isaiah 53:1-5 ‘Who has believed our message (REPORT)? To whom has the LORD revealed his powerful arm? 2 My servant grew up in the LORD’s presence like a tender green shoot, like a root in dry ground. There was nothing beautiful or majestic about his appearance, nothing to attract us to him. 3 He was despised and rejected — a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. 4 Yet it was our weaknesses he carried; it was our sorrows1 that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! 5 But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed’. (Isa 53:1 NLT)

II. Divine Healing as an Integral Part of the Gospel.

The ministry of both Jesus and the apostles gives evidence that divine healing was integral to the proclamation of the gospel message.

It was an important witness to Jesus as the revelation of the Father, the promised Messiah, and the Savior from sin (see John 10:37,38).

The Bible shows a close connection between the healing ministry of Jesus and His saving, forgiving ministry.
Power to heal was actually a witness to His authority to forgive sins (Mark 2:5–12). Frequently the gospel writers testify that His healing miracles parallel His preaching of the gospel, both being the purpose of His ministry (Matthew 4:23; 9:35,36)

People came from all directions both to hear Him and to be healed (Luke 5:15; 6:17,18).

He never turned any away but healed all varieties of sicknesses, diseases, deformities, defects, and injuries (Matthew 15:30,31; 21:14).

He also delivered people from demons and the problems they caused (Matthew 4:24).

III. Scope of Healing (for Our Weaknesses ).

Divine Healing Is Provided in the Atonement.

The ministry of the priests under the Law foreshadowed the ministry of the great High Priest…

• Jesus Christ, who is able “to sympathize with our weaknesses (astheneia = weakness, sickness, disease, timidity, infirmity)” (Hebrews 4:14,15).

1. Miracles of healing were an important part of the works God sent Jesus to do (John 9:3,4).

This is in line with the Old Testament revelation of God as the Great Physician, the Lord who heals (Exodus 15:26; Psalm 103:3, where the Hebrew participles used in both cases indicate it is God’s nature to heal). Jesus’ ministry showed that divine healing is still a vital part of God’s nature and plan.

IV. Healings also helped to identify Jesus as the promised Messiah and Savior.

Jesus fulfilled the prophecy of Isaiah 53:4: “Surely he took up [lifted and took away] our infirmities and carried [as a heavy load] our sorrows.” (“Infirmities,” choli, is the same word used of physical sickness and disease in Deuteronomy 28:59,61; 2 Chronicles 16:12; 21:15,18,19; Isaiah 38:9. “Sorrows,” makob, is the same word used of physical pain in Job 33:19.) Matthew, in the account of Jesus’ healing of Peter’s mother-in-law, sees this Isaiah passage fulfilled in the healing ministry of Jesus: “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and carried our diseases’ ” (Matthew 8:17).2

Isaiah also ties the sufferings of the Servant to the provision of salvation, a ministry fulfilled by Jesus (Isaiah 53:5,6). His sufferings were for our sins and lead to our peace with God: “And by his wounds we are healed” (Isaiah 53:5). The Isaiah context and the reference to it in 1 Peter 2:24,25 emphasize especially the healing or restoration from sin. However, in view of the emphasis on physical sickness in Isaiah 53:4, it is clear that these passages teach that the gospel to be introduced by the Suffering Servant, Jesus, includes healing from both the spiritual and physical effects of the fall of the human race into sin recorded in Genesis 3.

When John the Baptist was imprisoned, he questioned whether Jesus was actually the promised Messiah or just another forerunner like himself. Jesus responded by calling attention to His messianic works that linked miracles and the preaching of the gospel to the poor (Matthew 11:4,5). Again, healing was an important witness, an integral part of the gospel (Isaiah 61:1,2; Luke 4:18; 7:19–23).

Divine healing continued to be an integral part of the gospel through the ministry of the apostles and the Early Church. Jesus sent out the Twelve and the Seventy-two to preach and to heal the sick (Luke 9:2; 10:9). After Pentecost “many wonders and miraculous signs were done by the apostles” (Acts 2:43). Luke wrote the Book of Acts as an extension of the story of what Jesus did and taught, not only through the apostles but through a Church filled with the Holy Spirit (Acts 1:1,8; 2:4).

The working of miracles, including divine healing, was not limited to the apostles. The promise of Jesus was to all believers (John 14:12–14) who would ask in His name (that is, those who recognize His authority and conform themselves to His nature and purposes). God used deacons such as Philip to preach and heal (Acts 8:5–7) and an otherwise unknown disciple, Ananias, to bring healing to Saul (Paul) (Acts 9:12–18).

The gospel message includes the provision of spiritual gifts through the Holy Spirit to the Church, among which are the gifts of healings (1 Corinthians 12:7). All of these gifts, including that of healing, continue to edify or build up the Church and offer hope to every believer. Moreover, James asserts that healing is a normal aspect of the regular meetings of the Church. Whenever the community of faith is gathered, anyone who is sick may request prayer for healing (5:14). We are assured that divine healing is an ongoing manifestation of the gospel in the current day, and will continue until the return of Jesus. Mark 16:17-18 These miraculous signs will accompany those who believe: They will cast out demons in my name, and they will speak in new languages.[a] 18 They will be able to handle snakes with safety, and if they drink anything poisonous, it won’t hurt them. They will be able to place their hands on the sic