The two primary references to Is. 53 in
regard to healing that are quoted in the New Testament are
Matthew 8:17 and 1 Pet. 2:24. It is important to examine these
verses in the light of the above discussion.
Matthew 8:16-17 NKJV
16 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,
17 that it might be fulfilled which was
spoken by Isaiah the prophet, saying: "He Himself took our
infirmities and bore our sicknesses."
Delitzsch’s comment from Is. 53:4 is
interesting in the light of this discussion. “In Matthew
(viii. 17) the words are rendered freely and faithfully…
Even the fact that the relief which Jesus afforded to all kinds
of bodily diseases is regarded as a fulfillment of what is here
affirmed of the Servant of Jehovah, is an exegetical index worth
noting. In [Is. 53:] 4a it is not really sin that is spoken of,
but the evil which is consequent upon human sin, although not
always the direct consequence of the sins of the individual (Jn.
“[The Hebrew word translated
borne in Is. 53:4, Verily He hath borne our diseases
and our pains; He hath laden them upon Himself (Delitzsch
translation)] signifies to take the debt of one’s sin upon
one’s self, and carry it as one’s own i.e., to look
at it and feel it as one’s own, or more frequently to bear
the punishment occasioned by the sin, i.e., to make expiation for
it, and in any case in which the person bearing it is not himself
the guilty person, to bear sin in a mediatorial capacity, for the
purpose of making expiation for it.
“But in the case before us [Is.53:4]
, where it is not the sins, but “our diseases” and
“our pains” that are the object, this mediatorial
sense remains essentially the same. The meaning is not merely
that the Servant of God entered into the fellowship of our
sufferings, but that He took upon Himself the sufferings which we
had to bear and deserved to bear, and therefore not only took
them away (as Matt. Viii. 17 might make it appear), but bore them
in His own person, that He might deliver us from them. But when
one person takes upon himself suffering which another should have
had to bear, and therefore not only endures it with him, but in
his stead, this is called substitution or
Clearly Delitzsch saw healing in the atonement and even points
out that Matthew’s translation into Greek fails to
encompass the full substitutionary aspect that the Hebrew
original brings forth.
Some have suggested that Matthew was stating
that the healings in the earthly ministry of Jesus were the
fulfillment of Is. 53:4. Matthew was not writing his gospel
during the earthly ministry of Jesus. His gospel was written
many years after Christ’s resurrection when the application
of Is. 53 to Jesus was accepted in all parts of the Church.
Jesus, in his earthly ministry, both forgave sin and healed
disease based on His coming atonement. To suggest that His
fulfillment of these verses in His earthly ministry exhausted
their application would be as unlikely as suggesting that His
forgiving of sins while on earth exhausted the atonement as far
as forgiveness is concerned. Just the opposite is true! These
attempts avoid the implications of healing in Is. 53 strike me as
the fruit of the dualism and cessationist presuppositions
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User Contributed Comments
Saturday 06th of August 2005
Yourmessage on Divine healing is abousolutetly 100%right keep on the good of God the father and ourLORD JESUS CHRIST.Ithank God for giving you HIS Spirit of wisdom and revealation knowledge of Him. Keep on the good work for the LORD JESUSCHRST he reward in heaven . God bless you. AMEN! Your fellow worker in the LORD. Healing evangelist.
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