HEALING AND DELIVERANCE

In South Asia, many people think that disease is a punishment for evil actions in this life or in a previous life or is caused by the evil eye or witchcraft. Thus responses to disease that focus solely on medical treatment are perceived as inadequate. True healing involves addressing the spiritual factors that made someone vulnerable to the disease.

The OT agrees that disease is sometimes a punishment for sin (2 Sam 12:13-15, Job 5:17-18; Pss 32:3, 5; 38). It also agrees that the power of evil spirits may sometimes be present when disease strikes (Job 1–2). However, it stresses that the source of healing is not finding the right magic charm or resorting to witchcraft oneself, but is God himself, for he is the one who heals (Deut 32:39). The fact that God is the healer is echoed throughout the OT by the psalmists (Pss 6:2; 41:1-4; 103:3) and prophets (Isa 19:22; Jer 17:14; Hos 7:1).

In the NT, Jesus acknowledged that illness was sometimes a punishment for sin (John 5:14), although he insisted that this is not always the case (John 9:1-3). He also agreed that sickness was sometimes caused by demonic powers (Mark 9:17-27). However, in one striking difference from the OT, in the NT Jesus is the one who heals.

The gospel writers make it clear that Jesus’ main motive for healing was his compassion for the sick (Matt 9:1-8; 14:14; 15:29-32; 20:34; Mark 1:40-42; Luke 4:18-27). But that was not his sole motive. His miracles of healing, like all the miracles recorded in the Gospels, were also intended to demonstrate that in him the kingdom of God has come. His acts of healing and exorcism prove that he is indeed the Messiah (Matt 9:1-8; Mark 10:46-52).

There was a great contrast between Jesus’ healings and exorcisms and the approach of others who tried to do similar things in his day (and sometimes in ours). He had no need to use magical equipment or elaborate rituals and techniques. Nor did his healings involve struggle and violence. He could simply speak and a healing occurred.

The place where there was struggle was in the response of the religious leaders to his healings (Mark 3:1-6; Luke 13:10-17; 14:1-6). Jesus also endured violence from his opponents, leading to his death on the cross. Through his death and resurrection he decisively defeated the evil one and the demons who work with him (Mark 5:1- 43).

Jesus expected his disciples to continue his ministry of healing, deliverance and preaching (Luke 9:1-2; John 20:1). But he also warned that some people would perform counterfeit miracles (Matt 7:21-23; 24:5), so that miracles alone should not be a test of whether someone’s teaching is correct. It is also striking that he refused to work miracles on demand and warned against an inappropriate dependence on the spectacular (Matt 12:38-42; John 4:48; 20:29).

Healings continued in the early church after the resurrection (Acts 3:6-10; 5:12-16; 9:34; 14:8-10), but seem to have become less common than they were in Jesus’ ministry. Writers like Paul recognised that sickness was less a consequence of an individual’s sin and more because sin had infected the whole of creation (Rom 8:18- 21). However, in cases where God was using sickness to punish someone, repentance would bring healing (1 Cor 11:27-32).

It was also recognised that some individuals are given a special gift of healing that is to be used in the context of the Christian community (1 Cor 12:9). Those who are ill should ask the church to pray for their healing (Heb 12:13; Jas 5:14-16). We should pray recognising that God alone has the power to heal, and that he has the right to give or withhold healing as seems best to him. When healing is granted, the praise should go to God. A ministry of healing should not be used to build up the power of an individual but to contribute to the growth of God’s church.

Miraculous healings and exorcisms continue today – as many in South Asia can testify. Such miracles may be most prevalent in areas where the kingdom of God is advancing for the first time. We also need to remember that healings and exorcisms are to take place within the context of the church community, under the guidance of a pastor or priest.

Ranjit De Silva and Finny Philip