Christ’s Redemptive Work and Demons and Sickness

March 12

Christ’s Redemptive Work and Demons and Sickness

When the even was come, they brought unto him many that were possessed with devils: 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 (Matt. 8:16-17)

For over a century now there has been quite a bit of controversy over what has been referred to as “healing in the atonement” or “healing in the redemptive work of Christ”.  If healing is one of the benefits of Christ’s death, burial, and resurrection then, naturally, one is just as guaranteed to receive healing if they believe it as they would salvation from sin.

Sadly, many in the body of Christ have difficulty with this truth. Some of it is due to their experiences of seeing others who claimed to believe it but died from sickness. Others have simply seen good Christians die horrible deaths from sickness and have felt that if anyone should have been healed, it should have been that person.

One of the things that keep so many from receiving all of the benefits of Christ’s redemptive work is the failure to remember what we have actually been redeemed from. If we simply believe that Christ’s work of redemption was meant only to appease God’s wrath and keep Him from destroying all of us, we will see no other benefit in it other than to make it into Heaven when we die.

On the other hand, if we see it as the Father rescuing us from Satan’s kingdom of darkness, death, and destruction, which the Bible teaches, then we will begin to take a different perspective on healing in the atonement (Eph. 2:1-6; Col. 1:12-14; 2:15-16; Heb. 2:14-15). In His redemptive work Jesus also came to destroy the works of the devil (1 John 3:8). In Matt. 8:16-17 we find that sickness is connected to the work of demons, who are ruled by Satan. Matthew, quoting Isaiah, says that it is through Christ’s redemption that He was able to heal from sickness and cast out demons.

Healing and deliverance is Christ’s way of destroying the works of Satan and setting us free from them. Christ came to earth on a rescue mission. Part of that rescue mission meant giving up His life for us. The other part was rising again and ascending to Heaven in order to be sure that His will is carried out. Sickness is the work of demons, but the work of Christ in His redemption is to set us free from them. Let us claim the benefits.

 

 

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Old Books: Satan is the Author of Sickness and Death

In 1837, Josiah Priest, wrote a book to explain some of the truths concerning the spirit realm and the spiritual warfare that confronts us today. In this book he spends much time attempting to vindicate God's character in relation to evil. One excellent example of his writing is how he confronts the idea that God authors sickness. Rather, he explains that sickness and death originates with Satan:

An Enquiry as to the Cause of Sickness, Diseases, and Death; is it of God or Satan? with other Curious Matters.

In this place, we think it not amiss to venture a few remarks on the real cause of the disease, sickness and death of the human race; a subject, perhaps, not so frequently a matter of reflection as are many others. We are apt to say, when any one is afflicted, diseased, distressed, tormented, or dead, that the Lord has done it, the Lord gave, and the Lord hath taken away. Now, this is right to say and to believe, if we speak of it, and believe, respecting it, according to truth, and a right understanding of the subject. With this view, a right understanding of the matter, we ask the following questions:—Is there sin in existence?

It is answered yes. Was God the cause of it? It is answered no; for if he was, then sin is not sin, as God can do no sin, nor be its cause, direct nor indirect, immediate or remote. What then was the first cause of sin? It is answered, Satan or the devil was its cause, and originated the first sin .... and as established by the Scriptures, it is plain that the devil was the author of sin. If the devil then, is the originator of sin, then is not the devil the true cause of the diseases and death of the human race as it was that evil being who misled our first mother to sin, on which account death entered into the world and has passed upon all men, because that all have sinned in our first head, Adam and Eve.

But God is the author of life, and not of death, among intellectual beings, and everywhere as in our earth, so far as is consistent, counteracts death and diseases, and will finally so counteract, as to destroy both death and its cause, which is the devil, who has the power of death, so far as it relates to the bodies and the souls of the righteous after this life. But as Satan, who induced the sin of Eve and her husband, thereby obtained a right to kill the human race with temporal death, cannot now, consistent with the government of God be prevented; but will continue to exert this power and right till the age of the earth, or the probationary state of man shall be completed.

Priest, Josiah The Anti-universalist: Or History of the Fallen Angels of the Scriptures, Proofs of the being of Satan and Evil Spirits (Albany: J. Munsell, 1837), pp. 326, 327

Sickness from God only in the "Permissive Sense"

In the Old Testament there are passages that appear to state that God directly inflicted sickness upon people. However, when we learn to interpret the Bible with the Bible we begin to understand that sickness was inflicted by God's permission (the removal of His protection) rather than by His direct hand (Exodus 12:23; Job 1:9-12; 2:3; 42:11). In 1899, J. W. Byers was asked if sickness came from God. Note his responses and know that your Heavenly Father is not the inflictor of that which hurts His children as our Lord Jesus taught us (Matt. 7:7-11):

Ques. But does not sickness come from God as a blessing? .

Ans. No. It never comes from God only in a permissive sense, the same as a temptation comes to us; and sickness is never a blessing to us only as any other temptation or trial may be considered a blessing. The blessing is in the deliverance and healing. Every person who has ever experienced the healing touch of God knows what a blessing to the soul comes with it. Sickness is an abnormal condition of the body and can not be a blessing from God.

Ques. If it does not come from God, then where does it come from?

Ans. It comes from the Devil, and was always dealt with by Jesus in his earthly ministry as a work of the Devil. The word of God plainly teaches us that the Devil is the author of disease. Read Job 2:7; Luke 13:16; Acts 10:38.

Ques. But are there not some other scriptures that teach us that sickness comes from God?

Ans. Only in a permissive sense.

Reference: Byers, J. W The Grace of Healing (Moundsville, W. VA: Gospel Trumpet Publishing Co, 1899), pp. 271, 272

Can the Bible’s Description of God’s “Smiting” be Understood Permissively

Can the Bible’s Description of God’s “Smiting” be Understood Permissively

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In a discussion on a blog in which we were discussing the “permissive sense” of the Bible where some of the horrendous acts attributed to God can be understood in a permissive sense, a question was posed:

Is there no literal way of saying in Hebrew “The Lord shall cause thee to be smitten…”? Or “The Lord shall allow thee to be smitten…”?

I found the question interesting and fun to answer since I have been studying this truth extensively in the past few years. I thought the readers of my own blog would benefit from my answer. Below is my response:

I believe that Mr. ________ is partially quoting Deuteronomy 28:25 which says, "The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth."

First, I deal with the Bible's teaching of God "smiting" people in chapter 10 of my book titled, “How: A look at God’s character in light of Biblical passages that are inconsistent with love”. You can get it from Amazon.com:

https://www.amazon.com/How-character-Biblical-passages-inconsistent/dp/1530460727/ref=sr_1_28?s=books&ie=UTF8&qid=1488638558&sr=1-28&keywords=Troy+Edwards

When we are attempting to understand God, we must always interpret His actions in the light of the revelation that Jesus gave us concerning Him (2 Cor. 4:4; Heb. 1:1-3; John 14:8-11; Acts 10:38; Matt. 7:7-11). Jesus never taught a God who is vindictive and One who uses His power to get retribution upon those who rebel against Him, but He taught us about a God of love who seeks to win His enemies. However, Jesus also taught us that God will not force His love upon us and if we choose to reject Him, He will allow us to suffer the severe consequences of our choices (Matt. 23:37-38). It is always best to understand Old Testament passages such as Deut. 28:25 in this light.

Strangely enough, the word “cause” in Deuteronomy 28:25 is from the Hebrew word “Nathan” which is translated in most places in the KJV as “suffer (archaic word meaning ‘allow’ or ‘permit’), deliver, give up, give over.” In other words, this is a permissive verb. Some literal translations recognize this fact and have translated the verb properly:

Jehovah will give thee up smitten before thine enemies; thou shalt go out against them one way, and by seven ways shalt thou flee before them; and thou shalt be driven hither and thither into all the kingdoms of the earth. (Darby)

`Jehovah giveth thee smitten before thine enemies; in one way thou goest out unto them, and in seven ways dost flee before them, and thou hast been for a trembling to all kingdoms of the earth; (Young's Literal Translation)

Yahweh will give thee up to be routed before thine enemies, one way, shalt thou go out against them, and, seven ways, shalt thou flee before them,—and thou shalt become a terror unto all the kingdoms of the earth. (Rotherham’s Emphasized Bible)

May the Lord deliver thee up to slaughter before thine enemies, so that thou mayst go out one way to meet them, and flee seven ways from before them; and be a dispersion among all the kingdoms of the earth (Charles Thomson Translation)

And Jehovah will give thee smitten before thine enemies: in one way thou shalt go forth against him, and in seven ways shalt thou flee before his face; and thou wert for a shaking to all the kingdoms of the earth. (Julia Smith Translation)

The Lord give thee (to) falling before thine enemies; by one way go thou [out] against them, and by seven ways flee thou from them, and be thou scattered by all the realms of [the] earth (Wycliffe Translation)

This is consistent with the teaching in the KJV where God's method of "smiting" is explained:

He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham: (Psalm 78:50-51)

The psalmist says that God "smote" the people, not by directly doing anything to them through divine power, but by "giving them over" to the evil forces surrounding them. This is why the Common English Bible, a more modern translation, is a more consistent translation:

The Lord will hand you over defeated to your enemies. You will go out against them by one direction, but you will run for your life away from them in seven different directions. All the earth’s kingdoms will be horrified by you. (Common English Bible)

Seeing that God “gives them up” or “hands them over” means that He removes His protection, thus allowing their enemies to have their way with them. Hence, a number of other modern translations brings out a more permissive understanding of the passage:

“The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror to all the kingdoms of the earth. (New English Translation)

The Lord will let you be defeated by your enemies, and you will scatter in all directions. You will be a horrible sight for the other nations to see, (Contemporary English Version)

“The Lord will let your enemies defeat you. You will go to fight against your enemies one way, but you will run away from them seven different ways. The bad things that happen to you will make all the people on earth afraid. (Easy to Read Version)

The Lord will let your enemies defeat you. You will attack them from one direction but run away from them in seven directions. You will become a thing of horror to all the kingdoms in the world. (God's Word Translation)

The Lord will let you be overcome by your haters: you will go out against them one way, and you will go in flight before them seven ways: you will be the cause of fear among all the kingdoms of the earth. (Bible in Basic English)

The Lord will let you be beaten down before your enemies; though you advance against them from one direction, you will flee before them in seven, so that you will become an object of horror to all the kingdoms of the earth. (New American Bible (Revised Edition))

Yahweh will let your enemies defeat you. You will attack them from one direction but run away from them in seven directions. You will become a thing of horror to all the kingdoms in the world. (Names of God Version)

In conclusion, I believe that a proper translation of the word “nathan” can bring out a literal understanding that says, “The Lord shall allow thee to be smitten…” I believe that many other passages in Scripture. For more understanding of how "causative" verbs can be understood "permissively" then check out our blog, "Interpreting Hebrew Causative Verbs Permissively:"

http://vindicatinggod.blogspot.com/2016/07/interpreting-hebrew-causative-verbs.html

I hope that this has been helpful

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Christ: the Revealer of the Father by Robert Eyton

Robert Eyton, in 1889, taught a view of God's loving character that needs to be emphasized today. In his sermon, "Christ the Revealer of the Father," Eyton points out the truth that looking at the life of Christ does away with some of the cruel depictions of God often propagated by men:

"Christ's Life, then, was a Revelation of what men most wanted to know, of the Character of God. God was in Christ not only 'reconciling the world,' but making Himself known to men: "He that hath seen Him hath seen the Father." As we gaze on Him going about with that calm, steadfast mien, doing good, healing the sick, sitting with the despised, at home with little children, counting none too sinful for His help, as we see Him in the Gospels, we gaze on the face of God; we catch in Christ the expression of pity and tenderness that is on the Father's face; we see that " He willeth not the death of a sinner," for it is Christ's unchanging purpose to draw sinners to Himself. His sharpest reproof is, 'Ye will not come to Me that ye might have life ;' 'The Father Himself loveth you.' There is the revelation that is balm to every doubting and troubled soul. And when once this is taken in, that Christ reveals the Father, that this is the God Whom we serve; when all dark and cruel conceptions of an Almighty, evil-working tyrant melt away;—then a new life begins: 'old things are passed away; behold, all things are become new.' It is as though the sun had come out; the world is tolerable; death is bearable; we can wait through disappointment, for the sun changes all things."
Robert Eyton from his sermon "Christ the Revealer of the Father" in "The True Life: And Other Sermons" (London: Kegan Paul, Trench & Co., 1889), pp. 155-156

Golden Nuggets from Really Old Books: The Permissive Sense

In our day many atheists, agnostics, and anti-Christians denigrate the God of the Bible due to their failure to interpret it properly. Understanding the "permissive sense" of many passages would alleviate the problem of understanding some passages that make God appear to be arbitrary and unfair. In 1895, Charles F. Schaeffer explained this "permissive sense" while commenting on Matthew 23:31-32:

31 Fill ye up then the measure of your fathers.
Predictions of evils that God permits, but does not desire, are often expressed in the language of command; this circumstance simply indicates that such results of human depravity will not be prevented (see 1 Kings 22:22; Isai. 6:9, 10; 8:9; 13:6; 29:9; Jer. 1:10; John 13:27; and comp., 13:14, B., above). Thus the language, as in the word "run" in 2 Sam. 18:23, or "send" in 2 Kings 2:17, IS USED IN A PERMISSIVE SENSE ONLY. Sometimes, as below (ver 38, and in John 5 : 40), such an event is merely stated as a fact that is about to occur, or that has occurred. The present words, which are closely connected with the preceding verse and are to be interpreted in the sense of the parable in ch. 21:33-40, imply: Your fathers killed the prophets, who were mere men; yE intend (12:14) to kill the Prince of life (Acts 3:15; 7:52; 1 Thess. 2:15); if the wickedness of your fathers did not proceed to the utmost possible degree (figuratively=did not make the vessel or measure full), you desire to reach that ultimate point of iniquity ("fill, etc."), beyond which divine justice cannot allow you to proceed. Hence you exceed in guilt your fathers whose murderous acts you profess to condemn.
Charles F. Schaeffer, Annotations on the Gospel According to St Matthew: Matthew XVI-XXVIII. Part II (New York: Scribner & Sons, 1895), pp. 206, 207

Noah's Flood and God's Love for All Men

NOAH'S FLOOD AND GOD'S LOVE FOR ALL MEN

I have been doing some research on Noah in order to begin a series of teachings on how this truth relates to the message of God's loving character, particular the truth that He does not directly engage in destructive behavior. We have pointed out in our materials that much of the destructive behavior ascribed to God in Scripture is PERMISSIVE rather than CAUSATIVE. However, one of the questions often asked by sincere seekers on this truth is about the flood of Noah.

I deal with the Noah issue in some detail in my book, "Does God Send Natural Disasters". But since doing more research in order to work on the teaching series I have discovered even more evidence to support the truth that the flood was the result of God removing His protection from men. Among the wonderful gems I have found was a book titled, "Questions and Disputations Concerning the Holy Scriptures" by Nicholas Gibbons". What excite me about this book is that it is written in 1601 and even back then Gibbons believed in the "canopy" or "dome" theory (Gen. 1:6-10) that is somewhat controversial today. He expounds on this on pages 11 to 13 of his book.

While I will be showing those who listen to the teaching a couple of statements by Gibbons, I thought that some of you who occasionally check out our FB page and/or read our blog might be interested in a little bit of what I have found. On pages 284 to 285 Gibbons is answering his readers as to the meaning of Genesis 7:11-12 where we are told that "....the fountains of the great deep broken up, and the windows of heaven were opened." Gibbons writes:

"In nature it is acknowledged of all, that the place of the waters, is to be above the earth: and therefore when the Lord did withdraw them from the earth and couched them together in the sea the same was a supernatural work of his almighty power, Wherefore if God by his almighty power does RESTRAIN the waters in their place and make that natural unto them which is against the nature of their first creation, it is not therefore against their nature (although it be miraculous in the eyes of men) when soever he PERMITTETH them to flow unto their original seat and place."

Note the words "restrain" and "permitteth" (permits). Gibbons did not see God as the direct cause of the flood but understood Genesis 7:11-12 to explain that God was protecting man from the flood by His restraining the waters. He was protecting the earth from the watery chaotic state we find in Genesis 1:2 where the whole earth is covered in water. At some point God PERMITTED (rather than directly caused) the waters to return to that chaotic state.

As I will point out in the upcoming series of teachings, man's sin has an effect on his environment and continued sin causes a weakening of the earth's structures. God actually protects man from his own undoing, but He can only do this but for so long. Continued rejection of God leaves God with no other choice but to depart and allow the consequences of rebellion to take place. Hence, the flood that destroyed the earth in Noah's day.

We hope to be able to have all of this done soon and begin to recording the videos and also have an accompanying book to help those of you who remain interested in these truths.

Blessings

Troy

 

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