Chapter 5 – Not by Our Own Power

“And when Peter saw it he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” (Acts 3:12).

As soon as the impotent man had been healed at the gate of the temple through Peter and John, the people ran together unto them. Peter, seeing this miracle was attributed to their power and holiness, loses no time in setting them right by telling them that all the glory of this miracle belongs to Jesus, and that it is He in whom we must believe.

Peter and John were undoubtedly full of faith and of holiness; perhaps even they may have been the most holy and zealous servants of God in their time, otherwise God might not have chosen them as instruments in this case of healing. But they knew that their holiness of life was not of themselves, that it was of God through the Holy Spirit. They think so little of themselves that they ignore their own holiness and know only one thing—that all power belongs to their Master. They hasten, then, to declare that in this thing they count for nothing, that it is the work of the Lord alone. This is the object of divine healing: to be a proof of the power of Jesus, a witness in the eyes of men of what He is, proclaiming His divine intervention, and attracting hearts to Him. “Not by our own power or holiness.” Thus is becomes those to speak whom the Lord is pleased to use in helping others by their faith.

It is necessary to insist on this because of the tendency of believers to think the contrary. Those who have recovered their health in answer to “the prayer of faith,” “the supplication of a righteous man availeth much in its working” (James 5:16, R.V.), are in danger of being too much occupied with the human instrument which God is pleased to employ, and to think that the power lies in man’s piety.

Doubtless the prayer of faith is the result of real godliness, but those who possess it will be the first to acknowledge that it does not come from themselves, nor from any effort of their own. They fear to rob the Lord of the least particle of the glory which belongs to Him, and they know that if they do so, they will compel Him to withdraw His grace from them. It is their great desire to see the souls which God has blessed through them enter into a direct and increasingly intimate communion with the Lord Jesus Christ Himself, since that is the result which their healing should produce. Thus they insist that it is not caused by their own power or holiness.

Such testimony on their part is necessary to reply to the erroneous accusations of unbelievers. The Church of Christ needs to hear clearly announced that it is on account of her worldliness and unbelief that she has lost these spiritual gifts of healing (I Cor. 12: 9) and that the Lord restores to those who, with faith and obedience, have consecrated their lives to Him. This grace cannot reappear without being preceded by a renewal of faith and of holiness. But then, says the world, and with it a large number of Christians, “You are laying claim to the possession of a higher order of faith and holiness, you consider yourselves holier than others.” To such accusations this word of Peter is the only reply before God and man, confirmed by a life of deep and real humility: “Not by our own power or holiness.” “Not unto us, 0 Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake” (Ps. 115:1). Such a testimony is also necessary in view of our own heart and of the wiles of Satan. As long as, through the Church’s unfaithfulness, the gifts of healing are but rarely given, those children of God who have received these gifts are in danger of priding themselves upon them, and of imagining that they have in themselves something exceptionally meritorious. The enemy does not forget to persecute them by such insinuations, and woe unto them if they listen to him. They are not ignorant of his Y devices; therefore they need to pray continually to the Lord to keep them in humility, the true means of obtaining continually more grace. If they persevere in humility, they will recognize that the more God makes use of them, the more also will they be penetrated with the conviction that it is God alone who works by them, and that all the glory belongs to Him. “Not I, but the grace of God which was with me” (I Cor. 15: 10). Such is their watchword. Finally, this testimony is useful for the feeble ones who long for salvation, and who desire to receive Christ as their Healer. They hear of full consecration and entire obedience, but they form a false idea of it. They think they must in themselves attain to a high degree of knowledge and of perfection, and they fall a prey to discouragement. No, no; it is not by our own power or holiness that we obtain these graces, but by a faith quite simple, a childlike faith, which knows that it has no power nor holiness of its own, and which commits itself completely to Him who is faithful, and whose almightiness can fulfill His promise. Oh, let us not seek to do or to be anything of ourselves! It is only as we feel our own powerlessness, and expect all from God and His Word that we realize the glorious way in which the Lord heals sickness “by faith in his name.”



Chapter 6 – According to the Measure of Faith

“And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour” (Matt. 8:13).

This passage of Scripture brings before us one of the principal laws of the kingdom of heaven. In order to understand God’s ways with His people, and our relations with the Lord, it is needful to understand this law thoroughly and not to deviate from it. Not only does God give or withhold His gifts according to the faith or unbelief of each, but they are granted in greater or lesser measure, only in proportion to the faith which receives them. God respects the right to decide which He has conferred on man. Therefore He can only bless us in the measure in which each yields himself up to His divine working, and opens all his heart to Him. Faith in God is nothing else than the full opening of the heart to receive everything from God; therefore man can only receive divine grace according to his faith; and this applies as much to divine healing as to any other grace of God.

This truth is confirmed by the spiritual blessings which may result from sickness. Two questions are often asked: (1) Is it not God’s will that His children should sometimes remain in a prolonged state of sickness? (2) Since it is a recognized thing that dine healing brings with it greater spiritual blessing than the sickness itself, why does God allow certain of His children to continue sick through many years, and while in this condition give them blessing in sanctification, and in communion with Himself? The answer to these two questions is that God gives to His children according to their faith. We have already had occasion to remark that in the same degree in which the Church has become worldly, her faith in divine healing has diminished until at last it has disappeared. Believers do not seem to be aware that they may ask God for the healing of their sick-ness, and that thereby they may be sanctified and fitted for His service. They have come to seek only submission to His will and to regard sickness as a means to be separate from the world. In such conditions the Lord gives them what they ask. He would have been ready to give them yet more, to grant them healing in answer to the prayer of faith, but they lacked the faith to receive it. God always meets His children where they are, howsoever weak they may be. The sick ones, therefore, who have desired to receive Him with their whole heart, will have received from Him the fruit of the sickness in their desire that their will should be conformed to the will of God. They might have been able to receive healing, in addition, as a proof that God accepted their submission; if this has not been so, it is because faith has failed them to ask for it.

“As thou hast believed so be it done unto thee.” These words give the reply to yet another question: How can you say that divine healing brings with it so much of spiritual blessing, when one sees that the greater number of those who were healed by the Lord Jesus received nothing more than a deliverance from their present sufferings, without giving any proof that they were also spiritually blessed? Here again, as they believed, so was it done unto them.

A good number of sick people, having witnessed the healing of others, gained confidence in Jesus just far enough to be healed, and Jesus granted them their request, without adding other blessings for their souls. Before His ascension the Lord had not as free an entrance as He now has into the heart of man, because “the Holy Ghost was not yet given” (John 7:39). The healing of the sick was then hardly more than a blessing for the body. It was only later, in the dispensation of the Spirit, that the conviction and confession of sin have become for the believer the first grace to be received, the essential condition for obtaining healing, as St. Paul tells us in his Epistle to the Corinthians, and James in his to the twelve tribes scattered abroad (I Cor. 11:31, 32; James 5:16). Thus the degree of spiritual grace which it is possible for us to receive depends upon the measure of our faith, whether it be for its external manifestation, or especially whether for its influence upon our inner life.

We recommend for every suffering one who is looking for healing, and who seeks to know Jesus as his divine Healer, not to let himself be hindered by his unbelief, not to doubt the promises of God, and thus to be “strong in faith giving glory to God” as is His due. “As thou hast believed so be it done unto thee.” If with all your heart you trust in the living God you will be abundantly blessed; do not doubt it.

The part of faith is always to lay hold on just that which appears impossible or strange to human eyes. Let us be willing to be considered fools for Christ’s sake (I Cor. 4:10). Let us not fear to pass for weak-minded in the eyes of the world and of such Christians as are ignorant of these things, because, on the authority of the Word of God, we believe that which others cannot yet admit. Do not, then, let yourself be discouraged in your expectation even though God should delay to answer you, or if your sickness be aggravated. Once having placed your foot firmly on the immovable rock of God’s own Word, and having prayed the Lord to manifest His almightiness in your body because you are one of the members of His Body, and the temple of the Holy Ghost, persevere in believing in Him with the firm assurance that He has undertaken for you, that He has made Himself responsible for your body, and that His healing virtue will come to glorify Him in you.



Chapter 7 – The Way of Faith

“And straightway the father of the child cried out and said with tears, Lord, I believe; help thou mine unbelief” (Mark 9:24).

These words have been a help and strength to thousands of souls in their pursuit of salvation and the gifts of God. Notice that it is in relation to an afflicted child that they were pronounced, in the fight of faith when seeking healing from the Lord Jesus. In them we see that in one and the same soul there can arise a struggle between faith and unbelief, and that it is not without a struggle that we come to believe in Jesus and in His all-power to heal the sick. In this we find the needful encouragement for realizing the Savior’s power.

I speak here especially to sufferers who do not doubt the power or the will of the Lord Jesus to heal in this day without the use of earthly remedies, but who lack the boldness to accept healing for themselves. They believe in the divine power of Christ, they believe in a general manner His good will to heal; they have acquired, either by the Scriptures, or by facts of healings by the Lord alone which have taken place in our days, the intellectual persuasion that the Lord can help even them, but they shrink back from accepting healing, and from saying with faith, “The Lord has heard me, I know that He is healing me.”

Take notice first that without faith no one can be healed. When the father of the afflicted child said to Jesus, “If thou canst do anything, have compassion on us, and help us,” Jesus replied: “If thou canst believe.” Jesus had the power to heal and He was ready to do it, but He casts responsibility on the man. “If thou canst! All things are possible to him that believeth” (R.V.). In order to obtain your healing from Jesus, it is not enough to pray. Prayer without faith is powerless. It is “the prayer of faith” which saves the sick (James 5:15). If you have already asked for healing from the Lord, or if others have asked it for you, you must, before you are conscious of any change, be able to say with faith, “On the authority of God’s Word I have the assurance that He hears me and that I shall be healed.” To have faith means in your case to surrender your body absolutely into the Lord’s hands, and to leave yourself entirely to Him. Faith receives healing as a spiritual grace which proceeds from the Lord even while there is no conscious change in the body. Faith can glorify God and say, “Bless the Lord, 0 my soul. . . which healeth all my diseases” (Ps. 103:1—3). The Lord requires this faith that He may heal.

But how is such faith to be obtained? Tell your God the unbelief which you find in your heart,. and count on Him for deliverance from it. Faith is not money by which your healing can be purchased from the Lord. It is He who desires to awaken and develop in you the necessary faith. “Help my unbelief,” cried the father of the child. It was his ardent desire that his faith should not come short. Confess to the Lord all the difficulty you have to believe Him on the ground of His Word; tell Him you want to be rid of this unbelief, that you bring it to Him with a will to hearken only to His Word. Do not lose time in deploring your unbelief, but look to Jesus. The light of His countenance will enable you to find the power to believe in Him (Ps. 44: 3). He calls on you to trust in Him; listen to Him, and by His grace faith will triumph in you. Say to Him, “Lord, I am still aware of the unbelief which is in me. I find it difficult to believe that I am sure of my healing because I possess Him who works it. And, nevertheless, I want to conquer this unbelief. Thou, Lord, wilt give me the victory. I desire to believe, I will believe, by Thy grace I dare to say I can believe. Yes, Lord, I believe, for Thou comest to the help of my unbelief.” It is when we are in intimate communion with the Lord, and when our heart responds to His, that unbelief is overcome and conquered.

It is needful also to testify to the faith one has. Be resolved to believe that which the Lord says to you, to believe, above all, that which He is. Lean wholly upon His promises. “The prayer of faith shall save the sick.” “I am the Lord that healeth thee” (Ex. 15:26). Look to Jesus, who “bare our sickness” (Matt. 8:17), and who healed all who came to Him; count on the Holy Spirit to manifest in your heart the presence of Jesus who is also now in heaven, and to work also in your body the power of His grace. Praise the Lord without waiting to feel better, or to have more faith. Praise Him, and say with David, “O Lord, my God, I cried unto thee, and thou hast healed me” (Ps. 30:2). Divine healing is a spiritual grace which can only be received spiritually and by faith, before feeling its effect on the body. Accept it, then, and give glory to God. When the Lord Jesus had commanded the unclean spirit to come out of the child, he rent him sore, so that he was as one dead, inasmuch as many said, “He is dead.” If, therefore, your sickness does not yield at once, if Satan and your own unbelief attempt to get the upper hand, do not heed them, cling closely to Jesus your Healer, and He will surely heal you.



Chapter 8 – Your Body is the Temple of the Holy Ghost

I Corinthians 6:15, 19, 20

The Bible teaches us that the Body of Christ is the company of the faithful. These words are taken generally in their spiritual sense, while the Bible asks us positively whether we know not that our bodies are the members of Christ. In the same way, when the Bible speaks of the indwelling of the Holy Spirit or of Christ, we limit Their presence to the spiritual part of our being—our soul, or our heart. Nevertheless the Bible says expressly, “Know ye not that your body is the temple of the Holy Spirit?” When the Church understands that the body also has part in the redemption which is by Christ, by which it ought to be brought back to its original destiny, to be the dwelling place of the Holy Spirit, to serve as His instrument, to be sanctified by His presence, she will also recognize all the place which divine healing has in the Bible and in the counsels of God.

The account of the creation tells us that man is composed of three parts. God first formed the body from the dust of the earth, after which He breathed into it “the breath of life.” He caused His own life, His Spirit, to enter into it. By this union of Spirit with matter, the man became a “living soul.” The soul, which is essentially the man, finds its place between the body and the spirit; it is the link which binds them together. By the body the soul finds itself in relation to the external world; by the spirit, with the world invisible and with God. By means of the soul, the spirit can subject the body to the action of the heavenly powers and thus spiritualize it; by means of the soul, the body also can act upon the spirit and attract it earthwards. The soul, subject to the solicitations of both spirit and body, is in a position to choose between the voice of God, speaking by the Spirit, or the voice of the world, speaking through the senses.

This union of spirit and body forms a combination which is unique in the creation~ it makes man to be the jewel of God’s work. Other creatures had existed already; some, like angels, were all spirit, without any material body, and others, like the animals, were only flesh, possessing a body animated with a living soul, but devoid of spirit. Man was destined to show that the material body, governed by the spirit, was capable of being transformed by the power of the Spirit of God, and of being thus led to participate of heavenly glory.

We know what sin and Satan have done with this possibility of gradual transformation. By means of the body, the spirit was tempted, seduced, and became a slave of sense. We know also what God has done to destroy the work of Satan and to accomplish the purpose of creation. “The Son of God was manifested that he might destroy the works of the devil” (I John 3:8). God prepared a body for His Son (Heb. 10: 5). “The word was made flesh” (John 1:14). “In him dwelleth all the fullness of the Godhead bodily” (Col. 2:9). “Who his own self bare our sins in his own body on the tree” (I Pet. 2:24). And now Jesus, raised up from the dead with a body as free from sin as His spirit and His soul, communicates to our body the virtue of His glorified body. The Lord’s Supper is “the communion of the body of Christ”; and our bodies are “the members of Christ” (I Cor. 10:16; 6:15; 12: 27).

Faith puts us in possession of all that the death of Christ and His resurrection have procured for us, and it is not only in our spirit and our soul that the life of the risen Jesus manifests its presence here below; it is in the body also that it would act according to the measure of our faith.

“Know ye not that your body is the temple of the Holy Spirit?” Many believers represent to themselves that the Holy Spirit comes to dwell in our body as we dwell in a house. Nothing of the kind. I can dwell in a house without its becoming part of my being. I may leave it without suffering; no vital union exists between my house and me. It is not thus with the presence of our soul and spirit in our body. The life of a plant lives in and pervades every part of it; and our soul is not limited to dwell in such or such part of the body, the heart or the head, for instance, but penetrates throughout, even to the end of the lowest members. The life of the soul pervades the whole body; the life throughout proves the presence of the soul. It is in like manner that the Holy Ghost comes to dwell in our body. He penetrates its entirety. He animates and possesses us infinitely more than we can imagine.

In the same way in which the Holy Spirit brings to our soul and spirit the life of Jesus, His holiness, His joy, His strength, He comes also to impart to the sick body all the vigorous vitality of Christ as soon as the hand of faith is stretched out to receive it.

When the body is fully subject to Christ, crucified with Him, renouncing all self-will and independence, desiring nothing but to be the Lord’s temple, it is then that the Holy Spirit manifests the power of the risen Savior in the body. Then only can we glorify God in our body, leaving Him full freedom to manifest therein His power, to show that He knows how to set His temple free from the domination of sickness, sin, and Satan.



Chapter 9 – The Body for the Lord

I Corinthians 6:13

One of the most learned of theologians has said that corporeity is the end of the ways of God. As we have already seen, this is indeed what God has accomplished in creating man. It is this which makes the inhabitants of heaven wonder and admire when they contemplate the glory of the Son. Clothed with a human body, Jesus has taken His place forever upon the throne of God, to partake of His glory. It is this which God has willed. It shall be recognized in that day when regenerated humanity, forming the body of Christ, shall be truly and visibly the temple of the living God (II Cor. 6:16), and when all creation in the new heavens and new earth shall share the glory of the children of God. The material body shall then be wholly sanctified, glorified by the Spirit; and this body, thus spiritualized, shall be the highest glory of the Lord Jesus Christ and of His redeemed.

It is in anticipation of this new condition of things that the Lord attaches a great importance to the indwelling and sanctification of our bodies, down here, by His Spirit. So little is this truth understood by believers that less still do they seek for the power of the Holy Spirit in their bodies. Many of them also, believing that this body belongs to them, use it as it pleases them. Not understanding how much the sanctification of the soul and spirit depends upon the body, they do not grasp all the meaning of the words, “The body is for the Lord,” in such a way as to receive them in obedience.

“The body is for the Lord.” What does this mean? The apostle has just said, “Meats for the belly, and the belly for meats; but God shall destroy both it and them.” Eating and drinking afford the Christian an opportunity of carrying out this truth, “The body is for the Lord.” He must indeed learn to eat and drink to the glory of God. By eating, sin and the Fall came about. It was also through eating that the devil sought to tempt our Lord. Thus Jesus Himself sanctified His body in eating only according to the will of His Father (Matt. 4:4). Many believers fail to watch over their bodies—fail to observe a holy sobriety so as to avoid rendering their bodies unfit for the service of God. Eating and drinking should never impede communion with God; their purpose is, rather, to facilitate communion by maintaining the body in its normal condition.

The apostle speaks also of fornication, this sin which defiles the body, and which is in direct opposition to the words, “The body is for the Lord.” It is not simply incontinence outside the married state, but in that state also, which is meant here; all voluptuousness, all want of sobriety of whatsoever kind is condemned in these words: “Your body is the temple of the Holy Ghost” (I Cor. 6:19). In the same way, all of what goes to maintain the body—to clothe it, strengthen it, rest it in sleep, or afford it enjoyment—should be placed under the control of the Holy Spirit. As under the Old Covenant, the temple was constructed solely for God, and for His service, even so our body has been created for the Lord and for Him alone.

One of the chief benefits then of divine healing will be to teach us that our body ought to be set free from the yoke of our own will to become the Lord’s property. God does not grant healing to our prayers until He has attained the end for which He has permitted the sickness. He wills that this discipline should bring us into a more intimate communion with Him; He would make us understand that we have regarded our body as our own property, while it belonged to the Lord; and that the Holy Spirit seeks to sanctify all its actions. He leads us to understand that if we yield our body unreservedly to the influence of the Holy Spirit, we shall experience His power in us, and He will heal us by bringing into our body the very life of Jesus; He leads us, in short, to say with full conviction, “The body is for the Lord.”

There are believers who seek after holiness, but only for the soul and spirit. In their ignorance they forget that the body and all its systems of nerves—that the hand, the ear, the eyes, the mouth— are called to testify directly to the presence and the grace of God in them. They have not sufficiently taken in these words: “Your bodies are the members of Christ.” “If by the Spirit ye make to die the deeds of the body, ye shall live” (I Cor. 6:15; Rom. 8:13, R.V., margin). “The God of peace himself sanctify you wholly, and may your spirit and soul and body be preserved entire, without blame, at the coming of our Lord Jesus Christ” (I Thess. 5:23, R.V.). Oh, what a renewing takes place in us when, by His own touch, the Lord heals our bodies, when He takes possession of them, and when by His Spirit He becomes life and health to them! It is with an indescribable consciousness of holiness, of fear and of joy that the believer can then offer his body a living sacrifice to receive healing, and to have for his motto these words: “The body is for the Lord.”



Chapter 10 – The Lord for the Body

I Corinthians 6:13

There is reciprocity in God’s relations with man. That which God has been for me, I ought in my turn to be for Him. And that which I am for Him, He desires again to be for me. If, in His love, He gives Himself fully to me, it is in order that I may lovingly give myself fully to Him. In the measure in which I more or less really surrender to Him all my being, in that measure also He gives Himself more really to me. God thus leads the believer to understand that this abandonment of Himself involves the body, and the more our life bears witness that the body is for the Lord, the more also we experience that the Lord is for the body. In saying, “The body is for the Lord,” we express the desire to regard our body as wholly consecrated, offered in sacrifice to the Lord, and sanctified by Him. In saying, “The Lord is for the body,” we express the precious certainty that our offering has been accepted, and that, by His Spirit, the Lord will impart to our body His own strength and holiness, and that henceforth He will strengthen and keep us.

This is a matter of faith. Our body is material, weak, feeble, sinful, mortal. Therefore it is difficult to grasp all at once the full extent of the words, “The Lord is for the body.” It is the Word of God which explains to us the way to assimilate. The body was created by the Lord and for the Lord. Jesus took upon Him an earthly body. In His body He bore our sins on the cross, and thereby set our body free from the power of sin. In Christ the body has been raised again, and seated on the throne of God. The body is the habitation of the Holy Spirit; it is called to eternal partnership in the glory of heaven. Therefore, with certainty, and in a wide and universal sense, we can say, “Yes, the Lord Jesus, our Savior, is for the body.” This truth has many applications. In the first place, it is a great help in practical holiness. More than one sin derives its strength from some physical tendency. The converted drunkard has a horror for intoxicating drinks, but, notwithstanding, his appetites are sometimes a snare to him, gaining victory over his new convictions. If, however, in the conflict he gives over his body with confidence to the Lord, all physical appetite, all desire to drink will be overcome. Our temper also often results from our physical constitution. A nervous, irritable system produces words which are sharp, harsh, and wanting in love. But let the body with this physical tendency be taken to the Lord, and it will soon be experienced that the Holy Spirit can mortify the risings of impatience, and sanctify the body, rendering it blameless.

These words, “The Lord is for the body,” are applicable also to the physical strength which the Lord’s service demands of us. When David cries, “It is God that girdeth me with strength,” he means physical strength, for he adds: “He maketh my feet like hinds’ feet… mine arms do bend a bow of brass” (Ps. 18:33, 34, R.V.). Again in these words:

“The Lord is the strength of my life” (Ps. 27:1), it does not mean only the spiritual man but the entire man. Many believers have experienced that the promise, “They that wait upon the Lord shall renew their strength” (Isa. 40:31), touches the body, and that the Holy Spirit increases the physical strength.

But it is especially in divine healing that we see the truth of these words: “The Lord is for the body.” Yes, Jesus, the sovereign and merciful Healer, is always ready to save and cure. There was in Switzerland, some years ago, a young girl with tuberculosis and near death. The doctor had advised a milder climate, but she was too weak to take the journey. She learned that Jesus is the Healer of the sick. She believed the good news, and one night when she was thinking of this subject it seemed to her that the body of the Lord drew near to her, and that she ought to take these words literally, “His body for our body.” From this moment she began to improve. Some time after she began to hold Bible readings, and later on she become a zealous and much-blessed worker for the Lord among women. She had learned to understand that the Lord is for the body.

Dear sick one, the Lord has shown thee by sickness what power sin has over the body. By thy healing He would also show thee the power of redemption of the body. He calls thee to show that which thou hast not understood hitherto, that “the body is for the Lord.” Therefore give Him thy body. Give it Him with thy sickness and with the sin, which is the original source of sickness. Believe always that the Lord has taken charge of this body, and He will manifest with power that He really is the Lord, who is for the body. The Lord, who has Himself taken upon Him a body here on earth and regenerated it, from the highest heaven, where He now is, clothed with His glorified body, sends us His divine strength, willing thus to manifest His power in our body.



Chapter 11 – Do not consider your body

Romans 4:19—2 1

When God promised to give Abraham a son, the patriarch would never have been able to believe in this promise if he had considered his own body, already aged and worn out. However, he would see nothing but God and His promise, the power and faithfulness of God who guaranteed him the fulfillment of His promise.

This enables us to lay hold of all the difference there is between the healing which is expected from earthly remedies and the healing which is looked for from God only. When we have recourse to remedies for healing, all the attention of the sick one is upon the body, considering the body, while divine healing calls us to turn away our attention from the body, and to abandon ourselves, soul and body, to the Lord’s care, occupying ourselves with Him alone.

This truth equally enables us to see the difference between the sickness retained for blessing and the healing received from the Lord. Some are afraid to take the promise in James 5 in its literal sense, because they say sickness is more profitable to the soul than health. It is true that in the case of healing obtained by earthly remedies, many people would be more blessed in remaining ill than in recovering health, but it is quite otherwise when healing comes directly from the hand of God. In order to receive divine healing, sin must be so truly confessed and renounced, one must be so completely surrendered to the Lord, self must be so really yielded up to be wholly in His hands, and the will of Jesus to take charge of the body must be so firmly counted on that the healing becomes the commencement of a new life of intimate communion with the Lord.

Thus we learn to give up to Him entirely the care of the health, and the smallest indication of the return of the evil is regarded as a warning not to consider our body, but to be occupied with the Lord only.

What a contrast this is from the greater number of sick people who look for healing from remedies. If some few of them have been sanctified by the sickness, having learned to lose sight of themselves, how many more are there who are drawn by the sickness itself to be constantly occupied with themselves and with the condition of their body. What infinite care they exercise in observing the least symptom, favorable or unfavorable! What a constant preoccupation to them is their eating and drinking, the anxiety to avoid this or that! How much they are taken up with what they consider due to them from others, whether they are sufficiently thought of, whether well enough nursed, whether visited often enough! How much time is thus devoted to considering the body and what it exacts, rather than the Lord and the relations which He seeks to establish with their souls! Oh, how many are they who, through sickness, are occupied almost exclusively with themselves!

All this is totally different when healing is looked for in faith from the loving God. Then the first thing to learn is: Cease to be anxious about the state of your body, you have trusted it to the Lord and He has taken the responsibility. If you do not see a rapid improvement immediately, but on the contrary the symptoms appear to be more serious, remember that you have entered on a path of faith, and therefore you ought not to consider the body, but cling only to the living God. The commandment of Christ, “Be not anxious . . . for your body” (Matt. 6:25, R.V.), appears here in a new light. When God called Abraham not to consider his own body, it was that He might call him to the greatest exercise of faith which could be, that he might learn to see only God and His promise. Sustained by his faith, he gave glory to God, convinced that God would do what He had promised. Divine healing is a marvelous tie to bind us to the Lord. At first one may fear to believe that the Lord will stretch forth His mighty hand and touch the body; but in studying the Word of God the soul takes courage and confidence. At last one decides, saying, I yield up my body into the hands of God; and I leave the care of it to Him. Then the body and its sensations are lost sight of, and only the Lord and His promise are in view.

Dear reader, wilt thou also enter upon this way of faith, very superior to that which it is the habit to call natural? Walk in the steps of Abraham. Learn from him not to consider thine own body, and not to doubt through unbelief. To consider the body gives birth to doubts, while clinging to the promise of God and being occupied with Him alone gives entrance into the way of faith, the way of divine healing, which glorifies God.



Chapter 12 – Discipline and Sanctification

“God chasteneth us for our profit, that we may be partakers of his holiness” (Heb. 12:10). “If a man… purge himself.., he shall be a vessel unto honor, sanctified and meet for the Master’s use, prepared unto every good work” (II Tim. 2:21).

To sanctify anything is to set apart, to consecrate, to God and to His service. The temple at Jerusalem was holy, that is to say, it was consecrated, dedicated to God that it might serve Him as a dwelling place. The vessels of the temple were holy, because they were devoted to the service of the temple; the priests were holy, chosen to serve God and ready to work for Him. In the same way the Christian ought also to be sanctified, at the Lord’s disposal, “ready to do every good work.”

When the people of Israel went out of Egypt, the Lord reclaimed them for His service as a holy people. “Let my people go that they may serve me” (Ex. 7:16), He said to Pharaoh. Set free from their hard bondage, the children of Israel were debtors to enter at once upon the service of God, and to become His happy servants. Their deliverance was the road which led to their sanctification.

Again in this day, God is forming for Himself a holy people, and it is that we may torn part of them that Jesus sets us free. He “gave himself for us that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works” (Titus 2:14, R.V.). It is the Lord who breaks the chains by which Satan would hold us in bondage. He would have us free, wholly free to serve Him. He wills to save us, to deliver both the soul and the body, that each of the members of the body may be consecrated to Him and placed unreservedly at His disposal.

A large number of Christians do not yet understand all this, they do not know how to take in that the purpose of their deliverance is that they may be sanctified, prepared to serve their God. They make use of their life and their members to procure their own satisfaction; consequently they do not feel at liberty to ask for healing with faith. It is therefore to chasten them—that they may be brought to desire sanctification—that the Lord permits Satan to inflict sickness upon them and by it keep them chained and prisoners (Luke 13:11, 16). God chastens us “for our profit, that we may be partakers of his holiness,” and that we may be sanctified, “meet for the Master’s use” (Heb. 12:10, R.V.; II Tim. 2: 21).

The discipline which inflicts the sickness brings great blessings with it. It is a call to the sick one to reflect; it leads him to see that God is occupied with him, and seeks to show him what there is which still separates him from Himself. God speaks to him, He calls him to examine his ways, to acknowledge that he has lacked holiness, and that the purpose of the chastisement is to make him partaker of His holiness. He awakens within him the desire to be enlightened by the Holy Spirit down into the inmost recesses of his heart, that he may be enabled to get a clear idea of what his life has been up to the present time, a life of self-will, very unlike the holy life which God requires of him. He leads him to confess his sins, to entrust them to the Lord Jesus, to believe that the Savior can deliver him from them. He urges him to yield to Him, to consecrate his life to Him, to die to himself that he may be able to live unto God.

Sanctification is not something which you can accomplish yourself; it cannot even be produced by God in you as something which you can possess and contemplate in yourself. No, it is the Holy Spirit, the Spirit of holiness alone who can communicate His holiness to you and renew it continually. Therefore it is by faith you can become “partakers of his holiness.” Having understood that Jesus has been made unto you of God sanctification (I Cor. 1:30), and that it is the Holy Spirit’s work to impart to you His holiness which was manifested in His life on earth, surrender yourself to Him by faith that He may enable you to live that life from hour to hour. Believe that the Lord will by His Spirit lead you into, and keep you in this life of holiness and of consecration to God’s service. Live thus in the obedience of faith, always attentive to His voice, and the guidance of His Spirit.

From the time that this Fatherly discipline has led the sick one to a life of holiness, God has attained His purpose, and He will heal him who asks it in faith. Our earthly parents “for a few days chastened us…. All chastening seemeth for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness” (Heb. 12:10, 11, R.V.). Yes, it is when the believer realizes this peaceable fruit of righteousness that he is in a condition to be delivered from the chastisement.

Oh, it is because believers still understand so little that sanctification means an entire consecration to God that they cannot really believe that healing will quickly follow the sanctification of the sick one. Good health is too often for them only a matter of personal comfort and enjoyment which they may dispose of at their will, but God cannot thus minister to their selfishness. If they understood better that God requires of His children that they should be “sanctified and meet for the Master’s use,” they would not be surprised to see Him giving healing and renewed strength to those who have learned to place all their members at His disposal, willing to be sanctified and employed in His service by the Holy Spirit. The Spirit of healing is also the Spirit of sanctification.



Chapter 13 – Sickness and Death

Psalm 91:3, 6, 16; Psalm 92:14

This objection is often made to the words of the apostle James, “The prayer of faith shall save the sick”: If we have the promise of being always healed in answer to prayer, how can it be possible to die? And some add: How can a sick person know whether God, who fixes the time of our life, has not decided that we shall die by such a sickness? In such a case, would not prayer be useless, and would it not be a sin to ask for healing?

Before replying, we would remark that this objection touches not such as believe in Jesus as the Healer of the sick, but the Word of God itself, and the promise so clearly declared in the epistle of James and elsewhere. We are not at liberty to change or to limit the promises of God whenever they present some difficulty to us; neither can we insist that they shall be clearly explained to us before we can bring ourselves to believe what they state. It is for us to begin by receiving them without resistance; then only can the Spirit of God find us in the state of mind in which we can be taught and enlightened.

Furthermore, we would remark that in considering a divine truth which has been for a long time neglected in the Church, it can hardly be understood at the outset. It is only little by little that its importance and bearing are discerned. In measure as it revives, after it has been accepted by faith, the Holy Spirit will accompany it with new light. Let us remember that it is by the unbelief of the Church that divine healing has left her. It is not on the answers of such or such a one that faith in Bible truths should be made to depend. “There arises light in the darkness” (Ps. 112: 4) for the “upright” who are ready to submit themselves to the Word of God.

To the first objection it is easy to reply. Scripture fixes seventy or eighty years as the ordinary measure of human life. The believer who receives Jesus as the Healer of the sick will rest satisfied then with the declaration of the Word of God. He will feel at liberty to expect a life of seventy years, but not longer. Besides, the man of faith places himself under the direction of the Spirit, which will enable him to discern the will of God if something should prevent his attaining the age of seventy. Every rule has its exceptions, in the things of heaven as in the things of earth. Of this, therefore, we are sure according to the Word of God, whether by the words of Jesus or by those of James, that our heavenly Father wills, as a rule, to see His children in good health that they may labor in His service.

For the same reason He wills to set them free from sickness as soon as they have made confession of sin and prayed with faith for their healing. For the believer who has walked with his Savior, strong with the strength which proceeds from divine healing, and whose body is consequently under the influence of the Holy Spirit, it is not necessary that when his time comes to die, he should die of sickness. To “fall asleep in Jesus Christ,” such is the death of the believer when the end of his life is come. For him death is only sleep after fatigue, the entering into rest. The promise, “That it may be well with thee, and thou mayest live long on the earth” (Eph. 6: 3), is addressed to us who live under the New Covenant. The more the believer has learned to see in the Savior Him who “took our infirmities” the more he has the liberty to claim the literal fulfillment of the promises: “With long life will I satisfy him”; “They shall bring forth fruit in old age, they shall be fat and flourishing.”

The same text applies to the second objection. The sick one sees in God’s Word that it is His will to heal His children after the confession of their sins, and in answer to the prayer of faith. It does not follow that they shall be exempt from other trials; but as for sickness, they are healed of it because it attacks the body, which is become the dwelling place of the Holy Spirit. The sick one should then desire healing that the power of God may be made manifest in him, and that he may serve Him in accomplishing His will. In this he clings to the revealed will of God, and for that which is not revealed he knows that God will make known His mind to His servants who walk with Him. We would insist here that faith is not a logical reasoning which ought in some way to oblige God to act according to His promises. It is rather the confiding attitude of the child who honors his Father, who counts upon His love to see Him fulfilling His promises, and who knows that He is faithful to communicate to the body as well as to the soul the new strength which flows from the redemption, until the moment of departure is come.



Chapter 14 – The Holy Spirit the Spirit of Healing

I Corinthians 12:4, 9, 11

What is it that distinguishes the children of God? What is their glory? It is that God dwells in the midst of them and reveals Himself to them in power (Ex. 33: 16; 34:9, 10). Under the New Covenant this dwelling of God in the believer is still more manifest than in former times. God sends the Holy Spirit to His Church, which is the Body of Christ, to act in her with power, and her life and her prosperity depend on Him. The Spirit must find in her unreserved, full liberty, that she may be recognized as the Church of Christ, the Lord’s Body. In every age the Church may look for manifestations of the Spirit, for they form our indissoluble unity; “one body and one Spirit” (Eph. 4:4).

The Spirit operates variously in such or such a member of the Church. It is possible to be filled with the Spirit for one special work and not for another. There are also times in the history of the Church when certain gifts of the Spirit are given with power, while at the same time ignorance or unbelief may hinder other gifts. Wherever the life more abundant of the Spirit is to be found, we may expect Him to manifest all His gifts.

The gift of healing is one of the most beautiful manifestations of the Spirit. It is recorded of Jesus, “how God anointed Jesus of Nazareth… who went about doing good, and healing all that were oppressed of the devil” (Acts 10: 38). The Holy Spirit in Him was a healing Spirit, and He was the same in the disciples after Pentecost. Thus the words of our text express what was the continuous experience of the early Church (compare attentively Acts 3: 7; 4:30; 5:12,15, 16; 6:8; 8:7; 9:41; 14:9, 10; 16:18, 19; 19:12; 28: 8, 9). The abundant pouring out of the Spirit produced abundant healings. What a lesson for the Church in our days!

Divine healing is the work of the Holy Spirit. Christ’s redemption extends it~ powerful working to the body, and the Holy Spirit is responsible both to transmit it to and maintain it in us. Our body shares in the benefit of the redemption, and even now it can receive the pledge of it by divine healing. It is Jesus who heals, Jesus who anoints and baptizes with the Holy Spirit. Jesus, who baptized His disciples with the same Spirit, is He who sends us the Holy Spirit here on earth—either to keep sickness away from us, or to restore us to health when sickness has taken hold upon us.

Divine healing accompanies the sanctification by the Spirit. It is to make us holy that the Holy Spirit makes us partakers of Christ’s redemption. Hence His name “Holy.” Therefore the healing which He works is an intrinsic part of His divine mission, and He bestows it either to lead the sick one to be converted and to believe (Acts 4: 29, 30; 5:12, 14; 6: 7, 8; 8: 6—8) or to confirm his faith if he is already converted, He constrains him thus to renounce sin, and to consecrate himself entirely to God and to His service (I Cor. 10:31; James 5:15, 16; Heb. 12:10).

Divine healing tends to glorify Jesus. It is God’s will that His Son should be glorified, and the Holy Spirit does this when He comes to show us what the redemption of Christ does for us. The redemption of the mortal body appears almost more marvelous than that of the immortal soul. In these two ways God wills to dwell in us through Christ, and thus to triumph over the flesh. As soon as our body becomes the temple of God through the Spirit, Jesus is glorified.

Divine healing takes place wherever the Spirit of God works in power. Proofs of this are to be found in the lives of the Reformers, and in those of certain Moravians in their best times. But there are yet other promises touching the pouring out of the Holy Spirit which have not been fulfilled up to this time. Let us live in a holy expectation, praying the Lord to accomplish them in us.