[EDITOR’S NOTE: Read the previous post, “Toward a Better Theology of Healing, Pt. 1”, for introductory remarks and points 1-3.]
4. The fruit of what was gained for us through Jesus has begun and is manifesting in us here and now; but it will not culminate in its fullness until He returns. The Kingdom of God has come, but it’s full and ultimate reign is not yet. The favorite theological phrase is “already, but not yet.” It doesn’t appear to make much sense, but the tension between the “already” and the “not yet” is seen throughout the New Testament. Salvation itself is described as something that has happened, something that is happening, and something that has yet to occur. Traditionally, these “tenses” of salvation have been described as “justification”, “sanctification”, and “glorification”. Consider Paul’s letter the Ephesian church. In Eph 1:3, Paul says God “has blessed us in the heavenly realms with every spiritual blessing in Christ.” But a few verse later he says that “his will according to his good pleasure, which he purposed in Christ” will “be put into effect when the times will have reached their fulfillment—to bring all things in heaven and on earth together under one head, even Christ.” (Eph. 1:9b-10). Again in verses 13-14, he writes that we “also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.”
We have the deposit. Moreover, we have the guarantee. But the culmination will be when “the times have reached their fulfillment”. This is an idea that modern Americans struggle with. How could you make the down payment for something and not enjoy it fully now? We make a down payment on a house and expect to move in right away. Not so in the ancient world. A deposit guarantees that it is yours. But it is not fully yours yet. It’s not to dissimilar from buying a gift for your child and placing it under the tree as a sort of guarantee that it is his, and yet asking him to wait until Christmas morning to open it. Here is the point some Charismatics can’t grasp: just because a thing is paid for doesn’t mean you will have it all now.
If we didn’t believe this, that what’s coming is better than what is, that the fullness of what Jesus paid for will culminate later at the end of time, then we should not stop by claiming healing for cancer. We should take authority over baldness and weak joints and shortness of breath after exercise. We should not expect to die at all. After all, what Jesus paid for was more than healing: it was the ultimate restoration of all things: no more bodies that age and break down, no more injustice no more tears, no more suffering of any kind. If we want it all now, we should never have another believer die. Instead, we ought to remember, as C.S. Lewis pointed out, that Lazarus was raised from the dead only to die again. In other words, the best, the fullness of what Jesus paid for is not all to be enjoyed here and now. Those who insist otherwise are not being consistent in their behavior…neither is the universe, for that matter, for people age and die. And, what’s more troubling to that point of view is the fact that none of the apostles– not Peter who quotes Isaiah 53, not Paul, not James who tells us to lay hands on the sick, not John who outlives all the apostles– taught the no believer should get sick or suffer disease if they had enough faith. Furthermore, to my best knowledge of church history (and though I am no scholar, I am a student of church history), no one has taught that theology of healing– that all should be healed if there is no sin and enough faith.
5. We Can Enjoy the Firstfruits (i.e. Healing and Miracles) Here and Now This may challenge some who believe that healings and miracles were only for an age but are not for now. While it is true that what is coming is better than what is, it doesn’t mean there is nothing to enjoy now. There is the “foretaste of glory divine”, the beginnings of what is coming in fullness. To put it plainly, we can enjoy healing and miracles here and now. That is not to say we ought to demand it or simply claim it. But it does mean we should pray for it and believe. We can receive the foretaste of God’s ultimate “restoration of all things” here and now. This is what Jesus meant we He announced, “the Kingdom of God has come.” It is here. That explains why when He sent out the 70 (or 72) he simply told them to heal the sick. He reaffirms this in the Great Commission, telling them that for “those who believe” (i.e. disciples), they will “lay hands on sick people, and they will get well”. (Mk. 16:18)
Throughout the Christian centuries, there are instances of healings and miracles that take place at the hands of certain devout men and women. Gregory Thuamaturgus (the “Wonderworker”) is an example in the early centuries. But the list continues through the saints. And since there is no indication that it was merely for an age, I would contest that it continues through followers of Christ today.
So, what are we to conclude? Chiefly that God is good. That His ultimate plan for us is total and complete healing. And that He has suffered and paid for it on through Jesus. And based on His goodness and His ultimate plan for us, we should pray and ask for healing here and now. But above all, we have hope: for what is coming is better than what is.
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