About the author
This paper was written by Joe Mcintyre.Visit www.ifm7.org
Joe McIntyre is the President of the International Fellowship of Ministries.
Originally published in Refleks 1-1 (2002). Included by permission.www.refleks-publishing.com
These archives are open to the public for free. If you would like to contribute
something for the editor's efforts, however, there are several ways you can donate
online, helping him conquer some more of his reading list!
||Articles > Charismatic Theology > Healing In Redemption
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | Footnotes
Doctrine, P.C. Nelson, (Gospel Publishing House, Springfield,
Mo., Revised ed. 1962) p.123 Thomas Zimmerman points out in the
introduction to the revised edition, that these beliefs have
remained the same since they were adapted in 1916.
Foundations of Pentecostal Theology, Guy P. Duffield and
N.M. Van Cleave, (L.I.F.E. Bible College, Los Angeles, CA. 1983),
Fourfold Gospel, A.B. Simpson, (Christian Publication, Camp
Hill, Penn. Revised ed,, 1984) p. 47.
By the Power of the Spirit, Jack Deere (Zondervan Publishing
House, Grand Rapids, Mich. 1993) p. 101.
[v] Our Father
Abraham, Marvin R. Wilson, (William B. Eerdmans Publishing
Co., Grand Rapids, Mich., and Center for Judaic-Christian
Studies, Dayton, Ohio, 1989) p.167.
[vii] Timothy L.
Smith, “Evanglical Christianity and American
Culture.” In A Time to Speak: The Evangelical-Jewish
Encounter, ed. A. James Rudin and Marvin R. Wilson (Grand
Rapids: William B. Eerdmans Publishing Co. 1987) p. 71, quoted in
Wilson, p. 178,179.
Israel’s Divine Healer, Michael L. Brown,
(Zondervan, Publishing House, Grand Rapids, Mich., 1995) p.
Pattern of New Testament Truth, George Eldon Ladd, (Willima
B. Eerdmans Publishing Co., Grand Rapids, Mich., 1968) p.
Theological Wordbook of the Old Testament, R. Laird
Harris, Gleason L. Archer, Jr., Bruce K. Waltke, editors (Moody
Press, Chicago, 1980) Two Volumes; Vol. I, p. 279. Hereafter:
Evangelical Dictionary of Theology, Walter A. Elwell,ed.
(Baker Books, Grand Rapids, Mich., 1984) p.464.
Commentary on the Old Testament, Keil and Delitzsch, Vol.
I, The Pentateuch (Eerdman’s Publishing Co., Grand Rapids,
Mich. 1983), p. 59.
references refer primarily to witnesses against someone when
brought before the governing leaders for judgment. Paul seems to
extend the principle to a broader application.
might be noted that Israel’s inability to walk consistently
in covenant obedience and thus experience God’s provision
does not in any way nullify the intent of God to keep his people
healthy. As he mournfully says in Duet. 5:29, “Oh, that
they had such a heart in them that they would fear me and always
keep My commandments, that it might be well with them and their
Gleason L. Archer, Jr. comments, ”the covenant constituted
a divine announcement of God’s holy will to extend the
benefits of his unmerited grace to men who were willing to
receive them, and who by entering into a personal commitment to
God bound themselves to him by ties of absolute
obligation… this signifies that God unreservedly gives
himself to his people and they in turn give themselves to him and
belong to him.” Art. “Covenant” in
Baker’s Dictionary of Theology, Everett F. Harrison,
ed., (Baker Book House, Grand Rapids, Mich. , 1960) p. 144.
TWOT, Vol.I, p. 425.
Israel’s Divine Healer, Michael Brown, p.29.
Vine’s Expository Dictionary of Biblical Words, W.E.
Vine, Merrill F. Unger, William White, Jr. editors. (Thomas
Nelson Publishers, Nashville, Camden, New York, 1985) Art.
The New Brown-Driver-Briggs Gesenius Hebrew-Aramaic
Lexicon,(Christian Copyrights, Inc.[no city given] 1979) p.
Delitzsch also argrees with this interpretation. “ How
could He have made expiation for sin, if He has simply subjected
Himself to its cosmical effects, and not to have directly
subjected Himself to that wrath which is the invariable divine
correlation of human sin? And what other reason could there be
for God’s not rescuing Him… who had presented
Himself to Him as though guilty Himself, to taste the
punishment which they had deserved.” Commentary on
the Old Testament, Vol. 7, Isaiah, p. 321.
Keil and Delitzsch, Isaiah, p.315,316.
First Peter: An Expository Commentary, D. Edmond Hiebert,
(Moody Press, Chicago, 1984)P. 178
Charles H. Spurgeon, According To Promise, (Baker Book
House, Grand Rapids, Mich., 1964) p.43. The point so often
raised in discussions of God’s promises and God’s
sovereignty is that God’s sovereignty allows him to decide
when and if he will keep his promises. After all, God is
sovereign. But is that a valid statement? Is the fact that
God is sovereign his “exception clause” for not
keeping his promises? Spurgeon well exposes the error of such an
idea. The promises of God are an expression of his sovereignty
and cannot be in conflict with his “sovereign” will.
There are many reasons on the human side why men don’t
receive the promises, and some we may not be able to fully
understand. But to suggest that God enters into covenant with his
people and then decides whether or not he will keep his covenant
is to suggest that God’s sovereignty is a ‘higher
law’ that his covenant integrity. In fact this type of
thinking actually strips believers of the basis to grow in faith.
We are not thereby allowed to base our faith on God’s
covenant word, but must have a special revelation from God
concerning his will before we can boldly claim the promise of God
for healing. We end up praying something like, “Lord, I
know you promised healing in your word, but you are sovereign so
you don’t have to keep your promises unless you feel
inclined. So if you could send me a special revelation about my
healing, please, I would appreciate it.”
The above (facetious) prayer is an
example of a failure to appreciate the meaning attached to blood
covenants in the scripture. God was under no constraint to
promise all the things he has promised in his word. These
promises are given so we might know with assurance what God
does will to do for his people. Confident faith in God
cannot be exercised where there is no clarity as to God’s
will. The idea that God’s sovereignty can be in conflict
with his covenant promises strips his promises of their ability
to create a faith that receives God’s graciously offered
provisions. It is no arrogance to expect one’s covenant
partner to keep his covenant promises. It is faith in the truest
sense of the word. There are many things that because of our
human limitations, we may not understand. But the covenant
promises are given by God with the intent of clarifying for us
the things that God is committed to doing for his covenantally
faithful children. As Moses says in Deut. 29:29, “The
secret things belong to the Lord our God but the things that are
revealed belong to us and our children forever.”
After many years of reflecting on this
issue I have become convinced that in addition to cessationist
influences and Platonic dualism, a lack of understanding of the
nature of covenant and an unhealthy view of God’s
sovereignty are responsible for a tremendous amount of unbelief
in the Church. Spurgeon, a Calvinist, apparently does not accept
this widely taught idea, which I believe, undermines the faith of
Sometimes it is said by healing
advocates that we have a “right” to healing. Many
react strongly to this idea. If by this we mean that we, because
of who we are in ourselves, can demand God to do something for us
that he hasn’t committed himself to do, the objection to
this idea is valid. But if we mean that because God has committed
in his freely chosen covenant revelation to offer us healing and
we are coming to him to receive his freely offered covenant
mercy, then it would be accurate to say we have a
covenantal right to healing.
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | FootnotesDisplay full article
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.
Powered by Your Comments.