There is added the Christian's promised part in it, “And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves,” etc. Then God's word teaches, the believer's part in pain and sorrow because of a mortal body, and, it may be, a very suffering one; whereas the faith-healing advocate declares, contrary to scripture, that a Christian should have no part in suffering, but die at a good old age without pain, like the finished-up candle: an expectation in character with what the Corinthians vainly sought, “reigning before the time,” by confusing a suffering era with the coming day of glory, when Jesus shall reign from the river to the ends of the earth.
The cheer to the Christian suffering “with” Christ, which is the point here, rather than suffering “for” Christ, is the hope of the coming glory, when the sons of God will be no longer hidden but manifested. Then and not now will the creation, in bondage to corruption, enjoy the liberty of the glory. Till then no immunity, even for the believer, but a body of weakness and frequently of no little pain, but with wondrous inward joy in the Lord, if faith works to appropriate it. He has Christ Jesus as his High Priest on high, in all suited sympathy, and God the Spirit making intercession within him. This goes with sufferings and infirmities, which mean the reverse of freedom from bodily pain; neither can it here mean that the suffering is through the sin of the believer, as the writer insists.
The “Spirit helpeth our infirmity,” which could not be said if it were a direct consequence of the believer's sin; yet is it no less trial and suffering, calling for help and sympathy.
Moreover it is not of necessity removal of the suffering; for sympathy would then lose its place and object. Therefore to set aside these facts for universal healing would be to lose much of the present work of Christ as Priest, as well as much of the Holy Spirit's operation in the Christian.
The journey homeward to the eternal rest of God contemplates trial of every kind, and no less infirmity. Hence Heb. 4 is a blessed portion for such experiences in the active love and care of Jesus, the Son of God on high, sympathizing with His suffering saints.
That the apostle in 2 Cor. 12 had infirmity sent him is certain; though its nature is of purpose not told us, yet one may conclude it had to do with his body. This the Lord would not remove though he sought it thrice; but all-sufficient grace was promised him, so that he not only accepted the trial, but afterward took pleasure in infirmities, rather than gloried in having nothing about his body to try him.
This surely is a higher experience, than getting all bodily suffering removed, by the principle of faith-healing, even though, as is argued, health and strength might be given to the Lord. On this ground the Lord may have answered His apostle, for none so, devoted as he; but his Master knew the best thing for him.
The apostle from his own lessons could counsel others, as indeed he did his beloved Timothy to take a little wine for his stomach's sake and his often infirmities, which had to do surely with his body, Then he, who had wrought so many miracles for others, let his genuine child in the faith go on, with his infirmity, using means which some absolutely condemn through yielding to human speculations.
Such is the school of God with its varied lessons for the scholars according to the knowledge, grace, and patience of the Master. He knows His saints and servants as none other, and deals accordingly; He is jealous that His will and work in us may be done, so as to bring glory to Himself which is with God the crowning point of our every experience.
This I covet for myself and His saints in a day of running to and fro, so that in the spirit of our perfect Pattern, when all around is so grievous, we may be able to give thanks as Jesus the obedient Son did in Matt. 11.
After sheaving the characteristic of present suffering even as to the body, need I give individual instances such as Epaphroditus, sick nigh unto death, but untouched by the exercised apostle; and Trophimus left sick at Miletus? for the greater in principle will include the less in practice. But for feeling convinced that you were truly desirous to know and do the Lord's will in this matter, I should not have written. Yet there is ever, in this and all questions of truth and practice, a grave responsibility to the Lord, and our fellow-believers. I therefore send what I believe scripture teaches as to the present fashion of faith-healing, that you may weigh all over before the Lord.
The system I am persuaded (notwithstanding all they allege) is a denial of the truth as to bodily suffering, even admitting much may be from failure, and given discipline in connection, for John 15 shows the Father has in view “more fruit.”
The word in James supposes an orderly state of the church with its “elders,” as in Jerusalem. I can only say, as to the miracles and gifts of healing in the First Epistle to the Corinthians, there is no warrant for a perpetuation of what was then given (even though the principle of faith and prayer remains), any more than for assuming that the legion of societies, or churches so called to-day, can claim to be “the church,” and put forward their officials as at the first. Neither the one nor the other will bear the test of scripture. And 2 Tim. 2 Peter, and Jude, as well as the Revelation, reveal otherwise, both as to the state of the church, and how to act in it. That the Lord unceasingly and unfailingly cares for His church, and raises up what He sees needed, for a time of unfaithfulness, is blessedly true. But to pretend to be in early days as to gifts, miracles, and the like, instead of in” the last days” characterized by weakness and confusion, is grave mistake, especially if we lose sight of the speedy return of our Lord, Who saith, “Surely I come quickly.” Would that this blessed hope fully formed all believers' hearts so as to fit them to be watching, if even in bodies of pain, and assured at His coming of a glorious deliverance, for all will then be fashioned like unto His own body of glory.
Till then, may you be kept walking and living in the patience of Christ with your heart directed into the love of God, persuaded that neither death nor life, height, depth, nor any creature, shall be able to separate you (or any believer) from the love of God which is in Christ Jesus our Lord.
Yours, G. G.
(Concluded from p. 221.)
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