Mark Tabata’s Weekday Devotionals
Wednesday September 9
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Luke 18:10-16-Now He was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. 12 But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” 13 And He laid His hands on her, and immediately she was made straight, and glorified God. 14 But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” 15 The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? 16 So ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?”
There are many different perspectives that religious people have regarding the subject of “health” and “sickness.”
Some in the religious world believe that all sickness is some kind of affliction from the devil. So, they claim that there is no use in seeking medical help or consulting with doctors, and that all physical problems should be responded to with prayer, fasting, and casting out Satan. I have thus worked with some very sincere people over the years who will tell you they believe that it is a sin just a person to speak with a physician or seek medicinal help.
Others believe that there can be no physical affliction courage upon a person by spiritual causes whatsoever, so that demons themselves are not even real. It is argued that demons are just physical sicknesses, and the Bible writers were too unsophisticated and ignorant to recognize this and so ascribed sicknesses to demons.
The truth, as it usually is, can be found in the middle between these extremes. The Bible teaches that sometimes physical illnesses and symptoms may be the result of demonic influence. It also teaches that sometimes physical ailments are not because of demonic influence. Notice, for one example, how Matthew powerfully illustrates this truth.
Matthew 4:23-24-And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. 24 Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.
Please notice how the people brought to Jesus those who were “afflicted with various diseases and torments,” AND “those who were demon-possessed, epileptics, and paralytics.” The Bible is clear that not all medical problems are a result of a demonic affliction. At the same time, several Scriptures teaches that demons can sometimes afflict a person physically and medically through various illnesses.
The most thoroughly researched book that I have consulted on this topic brings much enlightenment to the issues involved.
What may be concluded about the Devil, disease, and deliverance from this examination of the Johannine literature? 1) It is clear that on at least one occasion, there is a connection between sin and illness. The tie is so strong between the two that a warning of an additional (worse) ‘illness’ is given if the person continued to sin. 2) Where there is a connection between sin and illness, it is assumed that the person who had been ill would know the identity of the sin which resulted in the illness. 3) However, the Johannine literature does not indicate that there is always a causal relationship between sin and illness. In fact, the attitude which assumes that illness is always the direct result of sin is roundly condemned. 4) In ways not dissimilar to James and Paul, the Johannine literature appears comfortable in assigning the origin of certain illnesses to God. 5) When illness is the direct result of sin, it appears that God has sent the illness as a sort of punishment. There is no real reflection upon the pedagogical purpose of such illnesses, as there is in James and Paul. 6) In the Fourth Gospel, illness can be used as an occasion for the manifestation of the works of God and apparently can be sent by God for that specific purpose. The implication is that sometimes suffering is in accord with the divine will. 7) The Johannine literature never attributes illness to the Devil or demons and shows no real interest in the topic. 8) Sometimes the origin of an illness is left unattributed, the inference being that some illnesses are the result of ‘natural causes’. 9) The basis on which the origin of illness is determined in the Johannine literature is discernment, particularly the supernatural knowledge of Jesus. 10) In the Fourth Gospel when one has been healed in order that the works of God might be manifest, testimony is an essential part of the healed person’s response. 11) If the narratives of the Gospel according to John are intended to serve as a paradigm for the praxis of the community, one may deduce that when faced with illness, the church would have prayed for those who were ill, with perhaps a reliance upon the Paraclete for direction in discerning the purpose of the particular illness. 12) In any case, the fact that illness could be either the result of sin or in order that the miraculous work of God be accomplished would have resulted in the community’s giving very special attention to illness within its ranks. 13) Despite the claims sometimes made for 3 Jn 2, there is no evidence that the Johannine community advocated a theology of health and prosperity. The texts examined in the Fourth Gospel undermine such a use of this text.…In the literature examined to this point, there is little evidence that illness was ever attributed to the Devil and/or demons.[473] This picture slowly begins to change as each of the Synoptic Gospels are read, for here Jesus is in conflict with a host of demonic forces and, for the first time in this study, one finds various sorts of infirmities attributed to demons or unclean spirits. It would be a mistake, however, to assume that the Synoptics are filled with such stories for, in truth, illnesses attributed to demonic origins are rare in Mark and Matthew, occurring much more frequently in Luke-Acts. But the appearance of even one such story indicates that for the purposes of this study there is a very important dimension of the Devil, disease, and deliverance that has yet to be explored. So it is to the Synoptics that this investigation turns.. (John Thomas, The Devil, Disease, and Deliverance, 119-121 (Kindle Edition): Cleveland, TN: CPT Press)
Later:
Contrary to what is sometimes argued, Mark does not simply equate demon possession with illness in an uncritical fashion. Rather, it seems that he has been intentional in keeping the lines of demarcation drawn between the two. While it is true that on two occasions Jesus is described, in summary fashion, as healing all those who were ill and casting out demons of those possessed (1.32-34 and 3.10-12) and that the actions of the disciples are described in a similar manner (6.13),[592] it does not appear that Mark intends his readers to assume that these groups are one and the same. In addition to the fact that grammatically there are two groups in focus in these passages, the rest of the Gospel indicates that Mark is careful to distinguish between these conditions. For example, of the ten specific healing stories which Mark’s Gospel contains (Mk 1.29-32; 1.40-45; 2.1-12; 3.1-6; 5.21-43; 6.54-56; 7.31-37; 8.22-26; 9.14-19; and 10.46-52)[593] only once is an illness attributed to demonic origin, Mk 9.14-19. Similarly, of the four texts where specific exorcisms are recounted (Mk 1.21-28; 5.1-20; 7.24-30; and 9.14-29)[594] none of them hints that a demon has brought on an illness except the one text examined previously, Mk 9.14-29. In other words, based upon the text of Mark itself, there is apparently little desire on his part to emphasize a connection between demonic activity and infirmities, despite the fact that Mark has a clear interest in both. (John Thomas, The Devil, Disease, and Deliverance, 151(Kindle Edition): Cleveland, TN: CPT Press)
The Bible does not teach that all physical afflictions and sicknesses are from the devil. Indeed, quite often, they are sent by God! Yet at other times, we are told that Satan and demons can cause physical problems in our life as well. (And yes, the Bible is clear that demons exist. Simply see the more than 111references to them in the Gospels!).
So when dealing with any sickness, we have Biblical precedent for seeking appropriate medical help. At the same time, it is good and appropriate to diligently request God’s help with any treatment. As such, pray for God’s intervention and blessing as you seek counsel from a physician. If there is a demonic component to your affliction, ask the Lord to deal with that as well as you draw closer to Him.
Lord, help us to find balance in the world of extremes. Thank You for Your Word that guides us and counsels us. Amen.
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