Isaiah 53 Makes Healing On Demand as much as Salvation on Demand, by faith, by the same accomplished atonement and intercession of Jesus Christ. If you negate one (usually healing) then you logically negate forgiveness of sins by the blood and intercession of Jesus Christ.

Some might complain, like a David Hume empiricist slut,[1] that this is not what I see and observe. Yet this presupposes that empiricism is a starting point of knowledge. Such a starting point would logically be a more foundational point than Scripture, because it would end up evaluating Scripture by it’s content. If you could stop humping on empiricism for a moment, then you might see the perverted rebellion and disgrace you are committing against God. I ask, when have the abysmal deficiencies of empiricism ever been answered? You know the Scripture gives infallible testimony of observations being wrong? You know this, right?[2] Ah, that’s right, you are already judging the Scripture with your observation anyway, so I guess appealing to the Scripture as a starting point, is wasted with a pervert like you.

You say that commanding people to have faith to receive healing that is given in Jesus’ bloodshed, puts too much of a burden on people? Are you serious? You cannot be that stupid. Wait, maybe you are? If you claim not to be a Christian, I cannot be judged by you, and so I do not care. If you claim to be a Christian then you have shared the gospel and done evangelism, correct? Ok. Wait, you still don’t get it do you? You have the audacity to burden people with the eternal state of their souls, being their responsibility to have faith in God’s atonement, or else burn in the torments of hell, and suffer eternal damnation. You burden them further by telling them that their loved ones (parents and children) have the same responsibility of faith, so that they are burning in Hell, if they lacked faith in God’s atonement.  Yet, you dare say that I am burdening people with the “temporary” responsibility of healing by their faith in God’s atonement? How dense can you get?

Christ Our Healer:

“That Isaiah 53:4 cannot refer to disease of the soul, and that neither of the words translated “sickness” and “pain” have any reference to spiritual matters but to bodily sickness alone, is proven by Matthew 8:16, 17 – ” . . . and He cast out the spirits with His word, and healed all that were sick; that it might be fulfilled which was spoken by Esaias, the Prophet, saying, Himself took our infirmities, and bare our sicknesses.” This is an inspired commentary on this 4th verse of Isaiah 53, plainly declaring that the prophet refers to bodily ailments, and therefore the word “sickness,” choli, must be read literally in Isaiah.  The same Holy Spirit who inspired this verse quotes it in Matthew as the explanation of the universal application by Christ of His power to heal the body.  To take any other view is equal to accusing the Holy Spirit of making a mistake in quoting His own prediction.

From You and Me to Calvary

In the 4th verse, the word “borne” (nasa) means to lift up, to bear away, to convey, or to remove to a distance.  It is a Levitical word, and is applied to the scapegoat, that bare away the sins of the people.  “The goat shall bear (nasa) upon him all their iniquities unto a land not inhabited; and he shall let go the goat in the wilderness” (Lev. 16:22).  So Jesus bore my sins and sicknesses away “[outside] the camp” to the cross.  Sin and sickness have passed from me to Calvary  – salvation and health have passed from Calvary to me.

Again, in this 4th verse of the Redemption Chapter the Hebrew verbs for “borne” and”carried” (nasa and sabal) are both the same as are used in the 11^th and 12^th verses for the substitutionary bearing of sin, “He shall bear (carry) their iniquities,” and “He shall bear the sin of many.” Both words signify to assume as a heavy burden, and denote actual substitution, and a complete removal of the thing borne.  When Jesus bore our sins, our sicknesses and our pains, He bore them away, or removed them.  Both these words mean substitution, one bearing another’s load.

On this point, permit me to quote from “JESUS OUR HEALER written by the Rev.  W. C. Stevens.  He says:

This prophecy presents healing as, an integral part of the vicarious Atonement . . . Now, whatever be the sense of these two Hebrew verbs (nasa and sabal), the same sense must be applied in both cases, namely, of sin-bearing and sickness-bearing.  To pervert the sense in one case would give liberty to pervert it in the other.  And that the sense of the verbs as relating to sin, not only here in this prophecy, but everywhere else in the Old Testament, is strictly vicarious and expiatory, no evangelical student disputes.  This prophecy, therefore, gives the same substitutionary and expiatory character to Christ’s connection with sickness that is everywhere given to His assumption of our sins.”

(FF Bosworth, Christ Our Healer)

—–EndNotes—–

[1] For more see Vincent Cheung: Systematic Theology, &, Presuppositional Confrontations, &, Captive to Reason. And See Gordon Clark, A Christian View of Men and Things.

[2] See, Vincent Cheung. Presuppositional Confrontations. 2010. Pg 70.

From, John Calvin Institutes, from the public domain ccel publicized edition. I have done a medium copy-edit, “modernization” of the English.

I post this because I agree with Calvin’s understanding of Scripture on this doctrine of faith in prayer. I do not call myself an Calvinist, and so have no desire to talk about Calvin. One point to consider, is even if one is a cessationist, yet what Scripture says is available in faith (and Calvin affirms), would give access to all what cessationism denies. As Vincent Cheung says, “Cessationist are pointless.” Yet, pentecostals are in equal condemnation, for they rely too much on the gifts, and negate what is available through basic faith in God’s promise. 

…though Satan works to block up all the paths to prevent us from praying, we may, nevertheless break through. We are firmly persuaded that although not free of all hindrances, our attempts are pleasing to God, and our wishes are approved, provided we are diligent to keep their aim, even if we do not immediately acquire it.

No man is worthy to come forward in His own name and appear in the presence of our heavenly Father and God. However, to ease us instantly from fear and shame, which all feel oppressed by, God has given us His Son, Jesus Christ our Lord. God made Him to be our Advocate and Mediator, so that under His guidance we may approach securely. Therefore, we know with all confidence that with Jesus, as our Intercessor, nothing which we ask in His name will be denied to us, for there is nothing which the Father can deny to His Son (1 Tim. 2:5; 1 John 2:1; see sec. 36, 37).

It is necessary to mention what we have previously taught concerning faith. Here is the big idea: the promise gives us Christ as our Mediator, therefore, unless our hope of obtaining what we ask is founded on Him, it deprives us of the privilege of prayer. If we think of the dread majesty of God, then we are filled with alarm. We know our own unworthiness keeps us far away, until Christ intervenes. He must, therefore, convert a throne of dreadful glory into a throne of grace. And so, the Apostle teaches that we can therefore, “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” (Heb. 4:16). Regarding prayer, this rule has been laid down: a promise has been given that those who pray will be heard. We are explicitly commanded to pray in the name of Christ, for the promise is that we will obtain what we ask in His name. “Whatsoever you shall ask in My name,” says our Savior, “that will I do; that the Father may be glorified in the Son.” & “Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full,” (John 14:13; 16:24). Thus, it is indisputably clear that those who pray to God in any other name than that of Christ, are rebellious perverts who falsify His orders. They regard His will as nothing. They have no promise that they shall obtain. For, as Paul says, “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us,” (2 Cor. 1:20); that is, they are confirmed and fulfilled in Christ.

…In genuine prayer we do not arrogantly extol ourselves before God. We do not set great value on anything of our own. Instead, while confessing our guilt, we utter our sorrows before God, just as children intimately lay their needs before their parents. Indeed, the immensity of our sins should spur us on and incite us to prayer even more. About this, the Psalmist gives an example, “I said, “Lord, be merciful to me; Heal my soul, for I have sinned against You,” (Ps. 41:4). I confess, these stings would prove mortal darts to the soul, if God had not given us help.  Our heavenly Father has given us help. By overwhelming kindness, God has added a remedy that calms all our worries, soothes all our cares, and dispels all our fears. Through such kindness, God lowers Himself and allures us to Himself. Yes! By making the obstacles to Him level and making the way smooth before us, our Father removes all our doubts.

By commanding us to pray, God, by the very act of ordering us, condemns us of perverse rebellion if we do not obey. He could not give a more precise command than which is contained in the Psalms: “Call upon me in the day of trouble,” (Ps. 50:15). Because there is no application of holiness more frequently commanded by Scripture, there is no reason to dwell any longer upon it. “Ask,” says our Divine Master, “and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you,” (Mt. 7:7). In this passage, God adds a promise to the precept; this is necessary, because of our weakness. Even if all confess that we must obey the precept, yet the greater part would ignore the invitation of God, if He did not promise He would listen and be ready to answer. Because these two doctrines are laid down [the command and promise], then undeniably, all who protest this declare themselves as those who do not directly approach God. They are rebellious and disobedient. They are also condemned by their unbelief, because they distrust the promises.

There are more reasons to investigate this doctrine further. You see, these religious fanboys are clothed with false humility and holiness. They proudly despise God’s precept. There is an additional sin as well. These hypocrites deny all credit to the gracious invitation of God. Indeed, this false holiness robs God of a principal part of His worship. Consider that the pinnacle of holiness appeared in sacrifices; however, God rejected and said He did not desire sacrifices. In doing so, God elevated something else as the greatest and chief thing He desires. This holiness, which is precious in God’s sight above all others, is for us to call upon Him in the day of need. And so, this command is God merely demanding which is already His own. He urges us to obey with eagerness. Therefore, doubting in prayer, no matter how good of an excuse it may seem, cannot justify us. Therefore, throughout Scripture, in which we are commanded to pray, there is displayed before our eyes numerous banners, to inspire us with confidence.

If God did not eagerly wait us by His own invitation, then it would be arrogant for us to march before His throne in prayer. He opens the way for us by His own voice, “I will say, It is my people: and they shall say, The Lord is my God,” (Zech. 13:9). How obvious it is, that He anticipates His worshippers and desires for them to follow the command. Therefore, we cannot fear that the melody, which He Himself commands, will prove unpleasing. Especially let us call to mind that noble description of the Divine character, knowing we shall easily overcome every obstacle: “O You who hear prayer, To You all flesh will come,” (Ps. 65:2). What can be more lovely or calming, than to see God invested with a title, which assures us that nothing is more proper to His nature than to listen to the prayers of servants? And so, the Psalmist infers, that free access is given, not to a few individuals, but to all men, because God addresses all in these terms, “Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me,” (Ps. 50:15). Consider David’s appeals to the promise that guarantees that He will obtain what he asks: “For You, O Lord of hosts, God of Israel, have revealed this to Your servant, saying, ‘I will build you a house.’ Therefore Your servant has found it in his heart to pray this prayer to You,” (2 Sam. 7:27). The logical inference is that David would have been afraid if it where not for the promise that emboldened him. In another passage he fortifies himself with the general doctrine, “He will fulfill the desire of them that fear him,” (Ps. 145:19). Some might see in the Psalms that the necessity of our prayer is broken, when a transition is made to the mere power of God, at another to His mere goodness, at another to the mere faithfulness of His promises. It might seem to some that David, by introducing these sentiments, strangely injures his own prayers. However, many believers know by experience, that their zeal grows relaxed unless new fuel is added to their faith. Therefore, to mediate on God’s nature and on His precious truths during prayer, is not unnecessary; rather, is precisely what we ought to do. And so, let us emulate the example of David, and introduce thoughts which resurrect our sluggish minds, with new vigorous of faith.  

How strange it is, for these delightful promises, to bounces off such icy hearts. It seems most men prefer to wander up and down, while forsaking the fountain of living waters set before their face.[1] They dig out to for themselves broken cisterns, rather than embracing the Divine charity that is freely offered to them. “The name of the Lord,” says Solomon, “is a strong tower; the righteous run to it and are safe.” Joel, after predicting the fearful disaster which was at hand, anchors the following memorable sentence: “And it shall come to pass That whoever calls on the name of the Lord Shall be saved.” This we know properly refers to the Gospel. Scarcely one in a hundred is moved to come into the presence of God, though God Himself exclaims by Isaiah, “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” This honor God elsewhere gives to the whole Church in general, as belonging to all the members of Christ: “He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honor him,” (Ps 91). My intention, is to select some admirable passages as a specimen, showing how kindly God allures us to Himself. Thus, how extreme our ingratitude must be, when such powerful motives are displayed, and our doubts still slow us down. Wherefore, let these words always resound in our ears: “The Lord is near to all who call upon Him, To all who call upon Him in truth,” (Ps. 145:18). Likewise those passages from Isaiah and Joel, declares that God’s ear is open to our prayers. He is delighted with us, as a sweet-smelling sacrifice, when we cast our cares upon Him. We receive the great benefits of these promises, when we are not timid or doubtful. In addition, even though we see God’s great majesty, by trusting His word, we must be bold to call Him Father. Remember, it was God Himself who gave the delightful title of, Our Father, to His name.

Encouraged by such invitations we have sufficient reasons for prayer. Our prayers depend on no merit of our own; rather, all guarantee of success is founded and depend on the promises of God. Our prayers need no other support. They require no further investigation for success. There is a mistake, that needs to be addressed, regarding the value we put on the high sacredness of patriarchs, prophets, and apostles. The command to pray, and obtain what we ask for, is not special to them. The command to pray is common to us as well as them, and faith is common. Therefore, if we lean on the Word of God, we are in respect of this privilege, associates of the patriarchs, prophets, and apostles. For God declares He will listen and be favorable to all.  This encourages the most wretched to hope that they shall obtain what they ask. Therefore, we should exclude none from first to last; only let there be sincerity of heart, true humility, and faith. If we do this, then we will avoid the hypocrisy of a deceitful prayer, and not profane the name of God.

Our most merciful Father will not reject those whom He encourages to come, and even urges in every possible way to approach Him. Therefore David’s method of prayer to which I lately referred: “And now, O Lord God, You are God, and Your words are true, and You have promised this goodness to Your servant,” (2 Sam. 7:28). So also, in another passage, “Let, I pray, Your merciful kindness be for my comfort, According to Your word to Your servant,” (Psalm 119:76). The Israelites show that because it was God Himself who gave the covenant, that they are not to ask timidly from God. (Gen. 32:13). Take for example the patriarch Jacob, who admitted he was unworthy of the many mercies which the Lord poured into his hand. However, even after this confession, he was encouraged to make still larger requests, because God had promised that he would grant them.

Therefore, even with the stupid excuses that unbelievers give, when they do not flee to God as often as necessity urges, or seek after Him, or ask for His aid, they defraud God of His honor. Such people are no better off, if they were to fabricate for themselves new gods and idols, because both are denying that God is the author of all their blessings. Christians are free from every doubt, by knowing that no obstacle should impede them while they are obeying the command of God, because they know nothing is more delightful to God than obedience. And so, a bold spirit to pray before God is in unity with fear and reverence of God. There is no contradiction when God raises up those who had fallen prostrate before Him, by giving them what they ask for. And so, although believers are persuaded of the paternal love of God and cheerfully rely on his faithfulness, remain humble and reverent before Him.

———-Endnotes————–

[1] (see also Jer. 2:13; Prov. 18:10; Joel 2:32; Is. 65:24; Ps. 91:15; 145:18)

I do not care for Twitter, because it ends up being an endless vomit of slanders, fanboys and logical fallacies. However, it can be useful to see how bad, or better said, to see what type of bad thinking is happening in the church.  Here is another example of so-called orthodox people trying to correct the so-called bad “health and wealth,” teachers.

Kenneth Copeland
Spend time praying in tongues. The scriptures that come up out of you—that’s the wisdom of God. —Kenneth Copeland

Jack
Scripture tells us that only sin and wretchedness come from us… not Mr. Copeland though. God’s written word is apparently not enough, one must speak incoherent gibberish and take it as SCRIPTURE and God’s wisdom. That’s a lofty claim! When’s his next bible coming out?

I will not spend long on this but will briefly say this. To correct something, you need an extensive understanding and logical patience to divide the exact thing that is wrong and what is not. Most do not have this. And many theologians and scholars often do not have this; rather, they have a fanboy understanding of their tradition and jargon, but not of the Scripture and logical deductions from it.

I sometimes wonder if these people are in a race to belittle the Holy Spirit.  Matthew 7, “But the Pharisees, when they heard it, said, “This [Jesus] does not expel demons except by Beelzebul the ruler of demons!” … But if I expel demons by the Spirit of God…  For this reason I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven!”[1]

Not a follower of Kenneth, and not sure he said it the best way, but this person’s critique is condescending to God’s word and Spirit.

This is obviously self-refuting; thus, we know why this person is so sinful and wretched in their critique of the Word and Spirit.  But beyond this noticeable point, since most fanboys are self-refuting, let us consider how they represented Kenneth. Kenneth used “scripture,” and “wisdom” (aka maybe like “words of wisdom” which is a spiritual gift) interchangeably, and so, at least from this tweet, I would not logically infer Kenneth is saying praying in tongues produces additions to Scripture to be printed in the next batch of Bibles. Maybe he did, but its not deductible from this tweet. Either way, I do not care. And if that is not what he meant to say, then to say otherwise is bearing false witness. Do Christian not remember how closely the “false witnesses” quoted Jesus regarding the tearing down and building of the temple? It does not take much to become one of those hellish creatures.

Paul says that he desires for all to “pray in tongues,” which is empowered by the Spirit. Paul says praying in the Spirit “edifies” the person doing it.  Well, what type of edification? In context of the passage it is edifying oneself in God and Jesus Christ. This is the power of praying in tongues! Here is a question. What is one-way Paul was able to encourage and edify his soul in Jesus Christ in the middle of all the hardships he endured?  “I give thanks to God that I speak with tongues more than all of you.”[2]  Or to paraphrase, “I thank God that I am able to encourage my soul more than you are able to encourage your soul.”

Thus, if praying in tongues edifies oneself and Paul was doing this constantly, then Paul was constantly uplifting his own spirit by this Spiritual gift. Here is another question. Do you suppose that praying in tongues is mostly confined to this gift only, or that there are rarely any good effects that might come from God’s Spirit edifying your spirit in Him? Or is it reasonable that Paul in his constantly praying in tongues walked away with the same Spirit leading Paul in relevant Scriptures to think upon, or lead into other gifts such as “words of wisdom”? This is so simple to understand, why must I talk about it? Yet, for spiritual people these are basics of Jesus’ Kingdom, and they have been practicing this for a long time.

Vincent Cheung commenting on 1 Timothy and the sufficiency of Scripture says,

“My point is that the Scripture was already sufficient way before 2 Timothy 3:16-17, but since it was not finished, God continued to write. This is why the sufficiency and the finality of Scripture are two different doctrines. The Christian Bible is not only sufficient to equip us for every good work, but it is more than sufficient for this. Scripture was sufficient before it was complete. If the cessationism uses the sufficiency of Scripture to undermine the continuation of prophecy, he must first use the sufficiency of Scripture to undermine all the Scripture that was produced after Timothy’s infancy — this would include Second Timothy itself. Therefore, to use the doctrine of the sufficiency of Scripture against the continuation of prophecy is first a repudiation of Scripture.”[3]

And so, Paul told Timothy the Scripture was already “sufficient,” which was most likely only referring to the Old Testament, but at the very least, if it did refer to the New Testament it was already sufficient when parts of the New was not already written. Yet, despite the sufficiency of the Scripture already in play, Paul commands all to seek the gifts and wants all to pray in tongues. Thus, one cannot say the gifts diminish the sufficiently of the Scripture without logically gutting out entire books of the N.T., if not all of it.  If these fan boys find Kenneth wretched, then what are they if not demons?

Jack belittled the Holy Spirit, who comes down to encourage the souls of His elect children through tongues He gives: “Speak incoherent gibberish and take it as SCRIPTURE and God’s wisdom.” The Scripture is God’s public Revelation for the church. It is our epistemology (i.e. starting point for knowledge); however, it is not the only time God reveals. John talked about things God revealed to him, but could not reveal it to us. And thus, we have a infallible testimony of private spiritual revelations from God that are truths.  Yet, our point about tongues is said to be caused by God Spirit speaking. If the Spirit speaking is not “God’s wisdom,” then what is, when the Spirit is not? Thus, on this nitpicking point, Jack is wrong, again.

I could go on about how all the arguments against the gits are wrong, and how even if the gifts have ceased one is able to still get all what they promise in faith; but for that I would recommend Vincent Cheung’s relevant books on it. For now, let us who are spiritual and find the commandments of God a joy, do them in joy. “Strive for spiritual gifts.”[4] Increase faith by reading God’s word day and night.  How many struggle with downcast souls? Has not the Scripture commanded us how to help this? Encourage your soul in Jesus Christ everyday by praying in the Spirit (Yes, this same Spirit who gives God advice), and in this great power God gives you, love those around you.

For those who do not pray in tongues or little, then like Paul, “I thank God I am able to encourage my soul more than you can.” If that bothers you, then you know what to do. Seek God’s gift of self-encouragement and God will give it freely. And if you start to pray more than me, I will not get envious, but thank God you are maturing, and ask Him to sweep you up in pathways of redemption and power you never dreamed were possible

——Endnote—–

[1] 7:24,28,31. LEB [] added by author.

[2] 1 Corinthians 14:18

[3] Vincent Cheung. “Scripture: Sufficient Against Cessationism” From Fulcrum, 2017.

[4] I Corinthians 14:1

“…Jesus says, He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). All rain comes from God, but it is an effect of his ordinary providence, and we usually would not refer to it as a miracle. However, rain could sometimes be a miracle: “Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops” (James 5:17-18).

Likewise, healing through medicine could be attributed to God, but only in the sense that our daily food also comes from him. Our food comes from God, but usually not in the same sense that Jesus fed the thousands when he multiplied the fish and the loaves. We should be thankful for all natural provisions, but we should never confuse them with miracles.”[1]

Vincent brings up a point that I wisht to further expound on. When a doctor heals you through medicine, it is man’s glory. This honor would rightfully belong to man, and not God. I say this in relative level ontology, in the same way Jesus said in Luke 20:25, “give to Caesar what belongs to Caesar, and give to God what belongs to God.” Jesus the most God centered person who ever lived contrasted “what belongs to God, versus ,what belongs to man.” How can this be? It is because God’s ultimate sovereignty establishes the relative level. If God in His absolute sovereignty gave something to Caesar and not you, then it belongs to him; and you are commanded to relate to Caesar that his money belongs to him and not God.  The honor of such wealthy value belongs to Caesar, on this level, not God. That is, you cannot say, Caesar that money is ultimately God’s and I belong to God, so give it to me. If you did this, you would be wickedly ignoring the relative level ontology that God’s sovereignty put in place. Also, If God gave human doctors some advancements and not you, then they belong to them. On the relative level they belong to the doctors and not God. Thus, the honor on this relative level belongs to the doctors not God.

On the ultimate level, medicine ought to be given thanks to God, for His ordinary providence in raining down good things to all people, in a constant way. Yet, on the relative level, the glory belongs to man and not to God—as if a miracle happened. If a miracle happened, then even on the ordinary-relative level, God “directly” (without any relative connection) apart from medicine healed and helped you. In this case God deserves all the praise and glory from all possible viewpoints: both ultimate and relative.

 It is interesting that the issue is again a misunderstanding of ultimate level ontology vs relative level. When Jesus spoke of the ultimate level ontology he was like Paul in the 9 chapter of Romans. God does not allow, but before the twins were born God decided beforehand to love one and hate the other. From the same neutral lump, God makes some evil and some good. Or when Paul said in Ephesians 2 that even faith is a gift. Jesus says you “do not believe Me, because you are not my sheep,” (John 10:26). However, most of the time, this God-centered Jesus, talked about things on the relative level. Not “God’s power healed you,” rather this God-centered Jesus said, “Your faith saved you,” (etc. and etc.).

I would like to continue to discuss a point Vincent brought up in his recent essay, “A Matter of Public Health,” talking about the Coronavirus. He brings up the point that the church (as I paraphrase), “which has abandoned God’s command to constantly heal the sick, has made itself irrelevant in this pandemic. So irrelevant that the Government did not even consider asking for its help; rather, it told the church to stay home and let the doctors help, because unlike the church they are at least making some difference.”[2]

Some in the church have tried to “give God glory” for helping the doctors help the sick. This is correct on ultimate level. However, if we are to speak on the relative level, that Jesus most often spoke on, then NOT God, but the doctors deserve the glory, honor and praise. “give to Caesar what belongs to Caesar.” If the church does not like that, then before the next pandemic hits, they need stop rebelling against God and start to heal sickness, like they were commanded to do. Since healing on demand (of faith) is part of the gospel as much as forgiveness of sins is (Isaiah 53, James 5:15), then the church needs to finally become gospel centered, and then they will find they are relevant to giving God all the glory, and helping a desperate world.[3]

EndNotes

[1] Vincent Cheung. Biblical Healing. 2012. P 40.

[2] Vincent Cheng. A Matter of Public Health. (https://www.vincentcheung.com/2020/04/10/a-matter-of-public-health/)

[3] Just to be extra clear, I am not officially with Vincent, these comments are my own, not his.

“…For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification…

For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous…

… as sin [dominated] in death, even so grace might [control] through righteousness to eternal life through Jesus Christ our Lord.”
(Romans 5:16,19-21)

Quick Commentary:

First. A quick clarification on terms. “Justification” in verse 16 is about the Father, in the position of Judge and Governor of the Universe He created, publicly declaring that a person is righteous in His sight. Since, in God’s sight, in context is about His rules and commands, then such a declaration is saying: “this person “x,” is a person whose thoughts and actions value God above all other things, in accordance to God’s commands and precepts.”  This is the gift of Christ, given to all His elect brethren. God gave our sin to Jesus, and Jesus was punished as if He did the sin. And reversely, God freely gave Jesus’ righteousness to us, and relates to us as if we lived it.

Second. Verse 19 is about a pragmatic application. Being made a sinner is about, being created by God’s power (or molded like clay) to be a person who actively/pragmatically acts like a sinner because they are a dirty, sinner. They malfunction when brought into contact with God’s commands. God credited Adam’s sin to all others. Thus, the foundation is that God the ultimate judge declares, person “x” is a disobedient, broken sinner. Then from this proceeds God using His power to mold this person into a sinner, the sinner he declared them to be in Adam. Or that is, God molds them into a defective water jar. Because they are a defective water jar, then when God pours water into them (brings them into contact with His commands) they act broken, because they are broken and defective. God the judge, then judges them guilty for not being able to “in application” hold water (disobeying His commands). It is the reverse for God’s elect Child. God’s mold them into a perfectly made water jar, with no defects. Then, when God pours water into them, they function (in faith obeying God) correctly. God praises and rewards them for pragmatically functioning in a correct way. Or that is, God says believe my promise for healing. God pours this water of His truth into them. Because they have already been re-made into a new creation Christ, they hold (believe) this water correctly.  God rewards their faith (functioning correctly) with blessings and healings.

A quick note about sanctification. The Christian sins sometimes, because they believe the lie that they are not already righteous. Or that, the lie that they are not already made as a water jar that is able to hold water. In essence, God pours in the water (His truth), but then Satan and the deceitful lusts of life, convince the Christian to willfully pour it out. The non-Christian is broken, they cannot submit to God’s command to believe. The Christian is already a new creation. They can hold the water, because they are not broken anymore.

Third. Most translations say “ruled” or “reigned” by sin or grace. To make this clearer, I put in [] the above terms, which mean the same thing, “controlled” or “dominated.” In fact, the NIV will sometimes translate this as “controlled,” which is a good way to translate it, because some might miss the full weight of the ancient meaning of a King ruling in a Kingdom, with absolute authority. The Roman Centurion in Matthew 8:5-13 understood what ruling in authority means. Since in this same letter to the Romans, Paul shows God’s sovereign control to be like a man molding a clay pot to his own arbitrary whims, then this understanding should apply here as well. Relative to us, there might be secondary objects, but to God there is nothing secondary, relative to His direct control of it. That is, even if man is controlled by demon possession, the demon is ultimately directly controlled by God. That is, God directly controls the demon, like a puppet on string (yet in all fairness to God, the control is much greater), and also, the man, and also all aspects of reality. Yet, the Bible mostly speaks on the relative level. And so, relative from man, he is either dominated by sin, or he is dominated by the power of God’s unmerited favor. Thus, if man is not free on the relative level, how much less so on the ultimate (but that is for another post).

Lastly, the result of being dominated by God’s unmerited favor regards the pragmatic sense. It is having and processing and walking in the exceedingly great life of Jesus Christ.  This life is both spiritual life and natural life. It is all joy, peace and righteousness. It is having God as your personal tutor, so that you know the world as it truly is.  Thus this life is also, all riches, health and goodness of things. As Jesus is (here and now) a prophet, priest and King, we also who are made in His image,  walk as prophets, kings and priests. We are co-heirs with Christ. His public life, is our public life. His spiritual life, is our spiritual life. His natural life, is our natural life. His life is already now and here. Thus, our life in Him is now and here.  “Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God, (John 11:40)?”” Martha tried to put resurrection for humans into the future and into a different place. Jesus rebuked her and instructed her, saying His life is more than a spiritual life; rather, His life is everyday life (a life that affects the physical), and it is here and now by faith.

The Foundation, the Now, and the Dominating Control of Grace

In verse 16 we are “declared righteous” (i.e. justification) by God our Father, who is the one and only ultimate Lawgiver.

In verse 19 we are made into righteousness. That is, after declaring that we are the righteousness of God, God then uses His power and might to make our thoughts and actions righteous.  Thus, the more foundational issue is found in verse 16 because when God the judge declares something, He has the integrity to make it happen.

In verse 21 we are under the almighty power of God’s direct control. With the foundation of being declared righteous, the unmerited favor of God dominates and controls (like a puppet on a string) us to fully possess the abundance and eternal life in Jesus Christ. That is, as Jesus is in exceedingly-powerful life at the Father’s right hand, we pray for God’s Will to be done on earth, so that we have the same life, because He is our life. Or as John 4:17 says, “As He is, so are we now in this world.”