Physical healing by the stripes and the blood of Jesus

Question: Do the stripes and the blood of Lord Jesus Christ physically heal us?

Answer:

The most common and most often committed error in interpreting Scripture is to take a particular passage or verse, or even a portion of a verse out of its context; then give it meanings and interpretations according to one’s liking or understanding; and then not only accept those erroneous meanings but also share those misinterpretations with others as ‘God’s truths’; even though those meanings do not stand up to the requirements of the context and the evidence of Biblical usage, therefore making them unrealistic and unacceptable. God’s Word, the Bible, in 2 Timothy 2:15 exhorts us to “diligently present ourselves approved to God (not to any man)” and to “rightly divide the Word of Truth”; and not fall for the trap of following teachers who instead of teaching sound doctrine, misuse God’s Word to only teach things that the audience want to hear (2 Timothy 4:2-4). To avoid falling for Satan’s ploys to misuse God’s Word (he had the audacity to do so even with the Lord Jesus – Matthew 4:1-11), we all need to take heed and obey 1 Thessalonians 5:21 “Test all things; hold fast what is good”; and be like the Berean Christians, who have been commended in the Bible for first cross checking everything from the Scriptures and only then believing in what was taught (Acts 17:11-12) – even though it was the apostle Paul who was teaching them.

In context of healing by the stripes of Lord Jesus, the Bible verse often stated is Isaiah 53:5 “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.” Peter too quoted from this verse in his first epistle – “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). Incidentally, and quite interestingly, other than these two verses (essentially, only a single verse), there is no other verse in the Bible containing the both the terms “stripes” and “healed.” Also, in both of these verses we see that the ‘healing’ being mentioned is the spiritual healing from effects of sin; and not a physical healing of the body from any disease, or sickness, or deformity, or any other physical ailment.

Since in common usage, the word ‘healing’ is mainly associated with physical infirmities, and with ailments of the body, hence without giving it much thought, people take it for granted that the ‘healing’ mentioned in these verses is physical healing as well. Unfortunately, many preachers and teachers also would like to have us believe it to be so; therefore they continue to emphasize and teach the misinterpretation, basing it upon verse portions taken out of context and out of continuity with the actual text of the Scriptures. They neither themselves pay heed to the context and related things in interpreting the verse or passage, nor encourage and allow us to study the context and related things of the complete verse and its passage, before accepting or coming to a conclusion about it.

Another very pertinent fact to be considered is that nowhere in the whole of the Bible, have either of the phrases “by His stripes we are healed” and “by whose stripes you were healed” ever been used or alluded to in any form of miraculous healing, by any Prophet, Apostle, or Man of God – and there is no dearth of instances of physical healings in either the Old or the New Testaments. Let us consider a few examples related to physical ailments and healing from the New Testament:

·         Paul instructing Timothy says to him, “No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities” (1 Timothy 5:23). Clearly, Timothy was distressed because of some recurrent physical ailments, and Paul is asking him to use “a little wine” as a medicine – why has Paul not asked Timothy to use and claim healing on the basis of the stripes of the Lord Jesus?

·         Consider Paul’s own “thorn in the flesh” – Paul says “And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing I pleaded with the Lord three times that it might depart from me” (2 Corinthians 12: 7, 8). Why did Paul have to plead with the Lord to deliver him from the problem of the flesh; instead, why did he simply not claim the healing made available through the stripes of the Lord? And  too when the “faith” of Paul and Timothy in the Lord and the Lord’s ability to heal in answer to prayer cannot be doubted!

·         We see in the book of Acts that when Peter, in Acts 3, healed the lame from birth person sitting at the entrance to the Temple, he did not say to the lame man “by the stripes of the Lord Jesus you are healed and made whole;” rather, “Then Peter said, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk"” (Acts 3:6).

Is there any instance of physical healing through applying or claiming the phrase “by the Lord’s stripes you/we have been healed” recorded anywhere in the Bible? If not then, why is such a usage and interpretation being so enthusiastically preached, taught and accepted? More importantly, why are people being so gullible and not asking the purveyors of untruth to justify their stand from God’s Word about it?

The plain and simple fact of the matter is that surely though these verses are referring to the suffering Christ endured in our place, but for our sins, which He had taken upon Himself. Because of His taking up our punishment, His bearing those stripes for us, we have received deliverance from our sins, and also the healing that was required for our spirits broken down by sin (Isaiah 61:1; Luke 4:18). The phrase “By His stripes we are healed...” is not referring to any physical healing from diseases and infirmities, but to being healed from the deleterious consequences of our sins.

Similarly, nowhere does the Bible say that the blood of Jesus heals us from physical diseases and infirmities. The blood of Jesus is said to be efficacious for many other things – all of them spiritual and related to our relationship with the Lord God, e.g. – our propitiation (Romans 3:25); our justification (Romans 5:9); bringing us near to God i.e. reconciling us to God (Ephesians 2:13); cleansing of our conscience from dead works (Hebrews 9:14) and giving us the boldness to enter the Holiest (Hebrews 10:19); our redemption (1 Peter 1:19); cleansing of our sins (1 John 1:7); washing away of our sins (Revelation 1:5). But there is no mention of any physical healing through the blood of Lord Jesus Christ, and neither have any of the Apostles or writers of the New Testament at any place claimed or taught the use of “Blood of Jesus Christ” for any healing or recovery from physical ailments.

Therefore teaching people that we ask for or claim some portion of the Bible, out of its context and usage in God’s Word, in a manner, or, for something that the Word of God neither teaches about nor asks us to claim, can in no way be accepted as being in accordance with the teachings of God’s Word. All such teachings and applications are extraneous to God’s Word; they do not stand up to the admonition of 2 Timothy 2:15, therefore they ought to be rejected on grounds of being quite unacceptable and erroneous.

How can I unobtrusively share Jesus in my surroundings and workplace?

 

If you sincerely desire to share your faith in the Lord Jesus with your colleagues in your work place, the first thing to do is to place this desire before God and ask Him to prepare and guide you about it. Ask Him to prepare you to recognize the possible opportunities that come your way, and to show you how to capitalize on them; to lead you to the people who are ready to receive the Gospel, or atleast listen to it, without getting into any unreasonable arguments about it (1 Corinthians 16:9). Ask Him to give you the required courage and the appropriate words and expressions to do this as best as you can (Isaiah 50:4), and to keep your opponents under check and control while you obey the Lord in this ministry.

The best way to “preach” unobtrusively and without inviting opposition, is to live it out and witness through your life (Revelations 12:11), since your life speaks louder and more effectively than any words you may say. Your witness is in two forms – firstly, your spoken word of testimony of how the Lord has changed your life, and keeps helping and working for you since the time He changed your heart, changed you from within; and secondly, the practical day-to-day testimony of your life that your colleagues and others observe – of your lifestyle, interests, speech, behavior, sincerity, work ethics and commitments etc. Through the former, you share about your personal experiences – you don’t tell any person what he should do or not do – that will invite antagonism and arguments; instead, you just share what the Lord has done in your life, and/or how the Lord helped you in a given situation. Since those are your own experiences, nobody can disprove them or negate them for you, and the Lord will use them to work in the heart of the other persons; to generate a curiosity or a desire to try it out in their life as well. Through the latter, i.e. the witness of your lifestyle etc. you let your life witness silently but practically, and whenever anyone raises a query about what they see in your life, you should be ready to share your faith and the gospel with them (2 Timothy 4:2).

Another thing that you can do is to go and pray with or for a person in distress, or in a problem, or in any adverse situation, or in any tension, or in need of any help or guidance. You can humbly and lovingly ask for their permission to pray with them, and if they consent to do so, then without any undue “preaching” in your prayer, just pray a short and simple prayer with them, asking God to help them out through their situation, and to let them experience God’s peace even in that troublesome situation. This can even be done through telephonic conversation. Make it a point to pray for your opponents, even if it is silently and without them being aware of it (Romans 12:14-21), till God at an appropriate time shows them how you have prayed for them despite their opposition to you.

But beware, Satan will not miss any opportunity to raise problems and oppositions, and to make you fall into various temptations (1 Timothy 4:1-2), so that your witness gets tarnished and is rendered ineffective. So be very careful and discerning about what you see (Psalms 101:3; 119:37), say (Ephesians 4:29), do (1 Peter 2:11-12), and how you live and behave (1 Corinthians 11:1). Always keep clinging to the Lord for all things, never relying on your own intellect and not doing or saying  anything without first praying to Him about it (Proverbs 3:5-6); else Satan will beguile you away into some temptation or error (2 Corinthians 11:3).

This does not mean that your efforts will always be taken positively and constructively, you will not face any opposition or problems, and life will be a “smooth sailing” for you – that cannot be – Philippians 1:29; 2 Timothy 3:12; there will always be some negative responses. Nevertheless, “But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

The sin that does not result in death

Question: In the Bible, in 1 John 5:16-17 what is the sin mentioned that does not result in death?

Answer:

           These verses have intrigued many people, and many explanations have been given by various Commentators. Therefore it may not be possible to have a clear explanation acceptable to everyone. When interpreting or understanding 1 John 5:16-17, it is quite common to start thinking in context of verses related to sin and it's damning effects, e.g. Romans 3:23 and Romans 6:23, and other Bible verses with a similar application.

           But we need to keep in mind and consider the fact that at the time when John wrote this epistle, the New Testament had neither been compiled from the many writings available at that time, nor was it available to the people in the form we have it now. Therefore the people to whom John wrote this letter did not have those verses and the related teachings which we now have with us, on the basis of which we now try to interpret and understand these verses. Hence those people then could not see and understand what John had written to them, in a manner similar to how we commonly see and understand them today; nor could they apply any meanings from other New Testament teachings into these verses, as we presently do. Therefore to understand these verses, they should be seen and understood in the same context and manner as those initial audience did, when John had written to them. That is the primary and basic meaning of these verses/statements; any other meanings and interpretations that are ascribed can be supplementary or complimentary to this primary meaning; but the other meanings cannot ever replace this primary meaning.

           On reading the initial chapters of John's letter it seems that amongst the audience to whom this letter was addressed, though some were 'children' in the Christian Faith, but most of them were of a good standing and maturity, and knew the facts related to righteousness and their faith (1 John 2:7, 13, 14, 20, 21, 24, 27). Therefore it is quite likely that they had some knowledge and understanding about the Law given to the Israelites through Moses in the Old Testament. For those who believed in God Jehovah, their understanding of what sin is and what it is not was according to that part of the Scripture which we know as the Old Testament today; and from it mainly according to the Law. When we see on the basis of the Old Testament righteousness and Law, we see in the Law there are some sins mentioned for which there was no repentance and atonement provided, only the death penalty had been decreed for them; for example see: Exodus 28:43; Leviticus 22:9; Numbers 1:51; 3:10; 3:38; 18:7; 18:22; 18:32; etc. In Leviticus 10:1, 2 we see that Nadab and Abihu were given no time or opportunity to repent, nor was anyone given any opportunity to intercede and pray, or offer any atonement for them, they died immediately. The people who were aware of the righteousness of the Old Testament, they knew that in the Law some sins are mentioned that have the death penalty prescribed for them, with no provision of repentance, atonement, and forgiveness having been made for them; therefore, even if forgiveness were to be asked for them, there is no possibility of any forgiveness being granted for them.

           Secondly, in 1 John 5:16 twice a sense of "petitioning or praying" has been used; once as "ask" and second time as "pray". For these two instances, two separate words have been used in the original Greek language.  The word used for the first instance is ‘aiteo’ which means ‘to ask’, or, ‘to request’; whereas the word used in the second instance is ‘erotao’ which means ‘to interrogate.’ When we see the various English Versions of the Bible, then too the same thing becomes apparent that not all translators render these words as "pray" in the sense of putting forth a petition or making a request. Therefore, we can paraphrase 1 John 5:16 as follows “If anyone sees his brother sinning a sin which does not lead to death, he can ask [‘aiteo’ - request God], and He will give him life for those who commit a sin not leading to death. There also is a sin leading to death. I do not say that he should pray [‘erotao’ – interrogate, or be inquisitive] about that.” Here the "pray" used in the latter part of the verse is not in the same sense, as we commonly understand it to mean as asking or petitioning God for something to seek His favor or benevolence.

           Here a note needs to be made of two very significant things in the verse that have a direct bearing on its interpretation and on understanding its meaning. The first is, as stated at the beginning of the verse, John is saying this about "his brother" i.e. another Christian Believer; or about a person who, by coming into faith in the Lord Jesus and having received forgiveness from sins by the grace of God, has entered into eternal life (John 1:12-13). Being a Christian Believer, he is now outside the purview and requirements of the Law and its compulsions; the requirements of the Law have no hold upon him (Romans 7:6; Colossians 2:14), and he can neither be evaluated under the provisions of the Law, nor held guilty and penalized under the Law.

           The second is, that the verse ends by saying “...There is sin leading to death. I do not say that he should pray about that” and this is the sentence that has caused the uncertainty and confusion related to this verse. The important thing to be noted here and to be understood is that John has not said “since those sins of that person will not be forgiven so I am not asking you to pray for them” – but generally that is the understanding and meaning that is assumed and accepted while reading this verse; whereas that is not what is written here. Instead of "pray" if we use the literal meaning of the original Greek word ‘erotao’ i.e. ‘to interrogate’, then the sentence becomes “...There is sin leading to death. I do not say that he should 'be interrogated' about that”, or, “...there is sin which leads to death as per the Law: but there is no need for anyone to interrogate or be inquisitive about it.” Reading this with the first factor - "brother" in mind, now the meaning of what John is saying becomes, that, when the Lord has forgiven that person who could not have been forgiven through the Law, and has included him in His Church and made him a member of His family as a child of God, then why should some person be interrogating about his sins; what need does anyone have of inquiring about his sins? He may have committed a sin which is unforgivable according to the Law, but you have nothing to do with the person's sins being forgivable or not, therefore there is no need for you to interrogate or inquire about them.

           If we see this verse, 1 John 5:16, in context of its preceding verses, then too this interpretation fits in with what is being said in those verses. In 1 John 5:13-15 John is explaining to his readers that through faith in the Lord Jesus they have not only received eternal life, but they also been given the confidence to ask of God, and that if their petitions are in accordance with the will of God then having heard their petitions, He will also fulfill them. Since, as per John 3:16 it is God's will to provide eternal life to those who believe on the Lord Jesus, and now since the Law and it's penalties are no longer applicable upon us because of our being in Christ Jesus, therefore they can unhesitatingly ask for pardon and for eternal life being granted to even those, who were not worthy of this on the basis of the Law, and the Lord will grant eternal life even to them.

           It may be possible that on the basis of the Law, some people may have been hesitant and may have doubted that when God has already decreed the death penalty for some sins in the Law, then how can we ask God to go back on His word and change His Law? Here John is encouraging them, that even if someone has committed a sin, which according to the Law is to be punished by death, even then the way has been opened for him, and through the Lord Jesus he has the opportunity to receive forgiveness and eternal life.