Introduction:
In our last post we deal with the possibility of miracles in our world here Growing Christian Resources: Post #2 Principles For Miraculous Healing - The place of miracles in a world made by God.. If indeed we can demonstrate the cause of the universe being miraculous or supernatural, then we ought to expect miracles. The same God who created our universe is able to intervene in the course of affairs by His ordinary providence in history, answered prayers, and laws of nature as well. Such a God also does the same by way of extraordinary providences or "miracles".
In today's post I want to deal with the first principle for miraculous healing we pull from Luke 5:12-26: "Pray by the will of God when praying for healing". This of course raises a very important question: should we pray “Lord if it be your will, heal so-and-so”?
In the last post we saw the one extreme of skepticism, and the need to correct faulty thinking in denying the miraculous altogether. However, in exploring Jesus’ healing ministry, it is important we do “ground-clearing” on another error in our day, namely the teaching that it is always God's will to heal or that it is inappropriate to prayer "Lord, if it be your will".
Although some Charismatic groups, so-called 'Third-Wave" teachers, and New Apostolic Reformation authors would advocate such positions, it is recognized that not all will teach it. Nevertheless, some will even go so far to say: "it is always God’s will to heal, and if you don’t get healed, it's due to your lack of faith."
A word about cessationism - my own personal journey on how I view the miraculous gifts.
I think it important to grasp a little bit of the wider conversation on the miraculous gifts, and where I stand on the issue. I’m what you call “a cessationist” when it comes to the miraculous gifts. What is cessationism? John MacArthur and Richard Mayhue in their well edited work "A Systematic Summary of Bible Truth - Biblical Doctrine", page 804, define it as follows:
"Cessationism is the view that the sign gifts (e.g., the performing of miracles, gifts of healing, speaking in tongues) and the revelatory gifts (i.e., the reception and proclamation of new revelation from God) passed away when the foundation stage of the church ended." 1
When I first became a Christian over 40 years ago, I was in the Charismatic movement for many years. When I got trained in Bible College and Seminary, I first heard of cessationism, and then later a mediating position called "open but cautious".
For several years after seminary I avowed a form "continuationism" that proposes that most of the miraculous gifts still operate, albeit in a lesser form than those of the Apostolic era of the first century. I do not think this debate ought to ever break fellowship between Christians. For sure, on a practical level, especially in the realm of corporate worship or in regular Bible teaching, we must be sure we interpret experience by Scripture, rather than the reverse. Furthermore, it seems a consistent yet charitable cessationist view handles better the Biblical data on spiritual gifts as a whole.
Dr. Wayne Grudem, an excellent Evangelical theologian in most respects and a continuationist theologian, defines "continuationism" in his 2nd Edition of his "Systematic Theology":
"a continuationist would say that the miraculous gifts continue today."2
Overtime I've enjoyed the ministries of men like Dr. John Piper and Wayne Grudem, who are able exponents of this sort of mainstream, evangelical "continuationist" teaching. Dr. Piper's presentations on his continuationist views were instrumental in my younger days when I first held to that position. I have their books and to a large degree trust their handling of Scripture, despite not seeing eye-to-eye on where they land on this subject.
I settled into the position I hold to today, cessationism, for a number of reasons.3 I have dear Christian friends who are Pentecostal and Charismatic, and ought not think the need to break fellowship. Nevertheless, on a practical and pastoral level, where one lands on how God works in our world when it comes to healing and miracles is important whether defending the Christian faith against skeptics or praying for those needing healing.
What cessationism teaches
Cessationism doesn’t deny God’s power to heal nor activity of healing. I remember for a long time resisting cessationist teaching because I thought they denied God's activity of miracle working today. Despite that caricature, I then learned that cessationists do teach God's healing power as He so chooses in answer to prayer. 4
Dr. Tom Pennington, who pastors Countryside Baptist Church in Southlake, Texas, was for years associated with Grace Community Church, pastored by the late Dr. John MacArthur.5 Pennington offered the following definition of cessationism, and contrasted it with the overall view I mentioned earlier - "continuationism":
"So what is it that cessationists believe the Spirit has ceased. Let’s be very clear. We only believe He has ceased one function and that is He no longer gives believers today the miraculous spiritual gifts, gifts like speaking in tongues, prophecy and healing.
On the other hand, continuationists believe either that the miraculous gifts have continued unabated since Pentecost or other sects would say, no, they have waned through much of the church age but have now been restored."
Cessationism seems to best explain why not every single gift, office, and phenomena witnessed in the New Testament is evidenced today. Even among the spectrum of continuationist thought, they will allow some things to carry-on into this present era, while limiting or even claiming other aspects (such as the Apostolic office) have ceased. As John MacArthur said at the Strange Fire Conference, "ultimately, even continuationists are cessationists".
Verifying why it is best to pray for healing according to God's will
Let's be clear. God has always used providence and prayer in every age to work healing in accords to His will. In particular eras, God used a second route – miraculous giftings in individuals. As I study Scripture and look at church history, we see God healing whom he wills through providence and prayer, with the former route of miraculous gifts having waned (see Hebrews 2:3-4). In other words, we no longer see a continuation, but rather a cessation of miraculous gifts in and through specific individuals.
When I was in the charismatic movement decades ago, I recall preachers discouraging people to pray “if it be your will” as a sign of unbelief. Is this true. In Pentecostal, Charismatic, and NAR (New Apostolic Reformation or Third Wave Charismatic teaching), it is assumed that it is God’s will to heal. To pray "if it be your will to heal me God" is unbelief. Is this true?
Notice Luke 5:12-13 “While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, ‘Lord, if You are willing, You can make me clean.’ 13 And He stretched out His hand and touched him, saying, ‘I am willing; be cleansed.’ And immediately the leprosy left him.”
Jesus doesn’t correct the man. The leper’s request is his way of yielding himself under whatever purpose Jesus may have in mind. Why was it appropriate for the leper to say to Jesus “Lord, if you are willing”? Let’s finish out today's post by noting three points.
A. We don’t know God’s unrevealed will.
Here is a question: “why do some people get healed immediately and others later on?” I’ve yet to hear the Charismatic movement mention God’s unrevealed will when it comes to the question of healing. Let us be reminded of Isaiah 55:8 “For My thoughts are not your thoughts, Nor are your ways My ways,’ declares the Lord.” Deuteronomy 29:29 “The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law.” We have then God’s “revealed will” and then His “unrevealed will”. God’s will and purpose are closely related in Scripture.
God's will is His pleasure in bringing about whatever comes to pass (compare Psalm 115:3). Ephesians 1:11“also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will.” Thus, we don’t know God’s unrevealed will, which factors into why sometimes people don't get healed when we pray for them.
B. We know prayer is to follow God’s will.
Praying according to God’s will in healing follows the pattern taught by Jesus about prayer in general. Matthew 6:9-10 “Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. 10 ‘Your kingdom come. Your will be done, on earth as it is in heaven.” We have the Biblical rationale for praying “Lord, if it be your will” when praying for miraculous healing. Let’s go further. We cannot know God’s unrevealed will, we know prayer is to follow God’s will, thirdly…..
C. We don’t know the timing of God’s will.
God’s will has decreed when He will heal, as well as whether He has another purpose in mind besides healing. God can immediately heal, but he may also decide to heal later or in some cases heal believers (like my late father) in heaven.
Think of it this way. If people were healed immediately, they may not be ready or they may easily stop relying on God. Only God knows ultimate outcomes, even paths which may never come to pass (compare Isaiah 46:10). At times the building of faith and trust in God can enable the person to see God’s glory when the healing comes later.
On the flip-side, God can heal immediately and thus get the glory. This mystery-side of healing and God’s will shows we do not know all of God’s purposes. God is aiming to be glorified and He is always good no matter what.
Final thought
Contrary to many so-called faith-healers today, it is appropriate to approach the Lord with humility, admitting our ignorance as to His purpose, and pleading His mercies for healing. Our first principle we learn from Jesus about miraculous healing: pray according to the will of God.
Endnotes:
1. John MacArthur and Richard Mayhue in their well edited work "A Systematic Summary of Bible Truth - Biblical Doctrine",Crossway Publishers, Wheaton Illinois, 2017, page 804
2. Wayne Grudem. An Introduction to Biblical Doctrtine - Systematic Theology - 2nd Edition. Zondervan Academic. Page 1272. Note 23.
3. Why did I settle into cessationist views on the miraculous gifts? Firstly, I did so because continuationism, seems inconsistent in viewing some of the miraculous gifts as ceased (like Apostles, Prophets) and advocating that other gifts (like prophecy or tongues) as different from their Apostolic Age counterparts.
My second reason for holding to cessationism is because, in my view, continuationist exegesis of Scripture feels strained. I just do not see this two-tiered view of the miraculous gifts as "full strength" in the Apostolic period and "lesser strength" advocated at all in Scripture nor strenuously in church history.
Then lastly, Charismatic or stronger views of continuationism admit to the discontinuity of the office of Apostle and Prophet, as well as the marked differences between so-called tongues today and claims to the gift of miracles compared to what we read in the New Testament.
4. There are times I’ve prayed for healing, or where we’ve anointed people with oil, and God saw fit to answer those prayers. My father for instance was anointed four times in his four battles with cancer. In the third instance, the cancer disappeared, whereas in the other anointings with oil, God had other purposes in view.
Cessationists do advocate the definite possibility of healing, what they deny though is that such miraculous gifts are operating in individuals today as they once did in the Apostolic era.
5. Over a decade ago, Dr. Pennington spoke at Grace Community Church's annual Shepherd's Conference, which had as its theme for that year: "Strange Fire". The conference featured a full presentation of cessationist teaching, and exposed the erroneous thinking of current Pentecostal, Charismatic, and Third-Wave movements.
