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 Comprehensive and Insightful August 29, 2007
William Sloos (Toronto)
4 out of 4 found this review helpful
John Wilkinson's monograph, The Bible and Healing: A Medical and Theological Commentary, is a comprehensive examination of the references to health and healing found throughout the biblical text, with an emphasis on both the medical and theological perspective. Beginning in the Old Testament, he systematically explores the indigenous concept of health, assesses diseases, and reviews the healing practices of the ancient community of Israel. In the Gospels, disease and healing are analyzed with the focus on the distinctive healing ministry of Christ, followed by the record of healing in the Apostolic Church. Drawing special attention to Paul's thorn in the flesh, the author offers insights as to its possible identity, proposing its cause was likely malaria- a common and frequently debilitating disease that would correspond with the description given by Paul in 2 Corinthians 12:7-10. The author concludes with a brief history of healing in modern times and provides a proper biblical framework for the theology and practice of healing in the contemporary church. With this summary in mind, this reflection paper will interact with three major issues within the book: 1) the broad definition of health in the biblical text, 2) a Pauline theology of suffering, and 3) the interpretation of the use of anointing oil and its implications for the contemporary church. A final paragraph will be included that will highlight several issues that were not included in the book which require further exploration.
First, upon review of the definition of health in the biblical text, Wilkinson has uncovered its multi-dimensional scope that goes beyond merely the physical and encompasses a broad spectrum of components. In the Old Testament, the definition of health covers well-being, righteousness, obedience, strength, fertility, and longevity. The New Testament adds to the range of understanding by including health as life, blessedness, holiness, and maturity. Concerned with more than the material or bodily function of humankind, the Bible's vision of health expands to embrace the soul and spirit with an intentional emphasis on the divine-human relationship. Weaved throughout the text, this comprehensive portrait of health pervades every area of human life and is ultimately measured by the standard of the fullness of Christ.
Wilkinson highlights the word óùôçñwá, a noun meaning "the condition of being safe and sound" to expresses the wide-ranging concept of health in the Bible (25). Used throughout the Old Testament in reference to deliverance, the word came to have a rich religious application, not only for the nation of Israel, but also for the individual believer who trusted in God for deliverance from their enemies. In the gospels, the verb ó}æù, is also used to denote both healing and deliverance, not only from danger or disease, but more importantly from the scourge of sin. Pauline literature also used the word óùôçñwá, to reflect the salvific act of Christ in response to the sinful state of humankind, intertwining the physical and spiritual aspects of health and wholeness. This diverse interpretation of the word throughout the biblical text implies that, theologically speaking, health and salvation are inseparable and affect the whole human being, demonstrating the holistic mission of Christ not only to deliver the soul from spiritual death, but extend health and wholeness to human beings living in the present age (25).
Second, Paul's thorn in the flesh experience provides a thoroughly biblical model for dealing with issues relating to suffering. According to Wilkinson, Paul understood that his affliction had a meaning deeper than the merely physical or pathological (232). After being denied the repeated request for the thorn to be removed, the apostle experienced the providential and compassionate nature of God in the midst of suffering. Though Paul's illness was supplied by Satan, God kept Satan on a tight leash, never allowing the disease to permanently cripple him, but only to operate periodically as required. As well, the affliction provided a means for sustaining grace in the midst of human weakness, enabling Paul to boast, not in his own accomplishments, but in the power of God. As Wilkinson suggests, Paul's experience with the thorn in the flesh enables the believer to understand the deeper meaning of suffering in their own life, knowing that their suffering is not an accident or outside the purposes of God, but can instead become a source of spiritual strength (235).
Third, as a Pentecostal pastor who has regularly used anointing oil in healing services, Wilkinson's exegetical study of James 5:13-18 is very interesting to me. According to the text, when the elders were called in by the sick person they were to anoint them with oil and pray for their healing. The author argues that this custom was essentially referring to the medicinal use of the oil rather than the religious one and proposes that James had no intention of connecting the anointing with oil to anything more than as a medicinal remedy (249). For James, anointing oil served as a two-pronged approach to healing, spiritually through the prayer of faith and medically through the application of olive oil. Since olive oil has little medicinal benefit in the current Western context, this claim renders its use in the contemporary healing service as a meaningless practice. In my experience however, many Pentecostals would agree that the use of olive oil is not for any medicinal use, but is highly valued as a symbol of the presence of God and remains a cherished tradition in the Pentecostal context.
Many Pentecostal believers, as I have discovered, draw a link between James' instruction to anoint with oil to the Old Testament use of anointing oil as a symbol of God's special presence and favour. In the desert wanderings, Moses was instructed to make anointing oil for the purpose of sanctifying its applicants as holy to the Lord. Though the substance Moses concocted was somewhat different than common anointing oil, the sacramental value and meaning behind the substance is comparable. Wilkinson contends that viewing anointing with oil as a sacrament is faulty since it implies that God is not present in cases of praying for the sick where oil is not present. It is arguable however, that anointing oil serves in the healing service just as bread and grape juice serve in the communion service- as visible symbols that aid in faith. The majority of believers likely recognize that God is present at a prayer meeting whether anointing oil is used or not and also understand that anointing oil does not contain any magical remedy, but stands as a symbol that functions as a tangible faith-builder, connecting the miracle-working power of God in the ancient community of Israel to the contemporary community of faith.
On the other hand, Wilkinson's understanding of James' instruction to anoint the sick with oil as merely a medical treatment has considerable implications for the Pentecostal concept of healing. Over the years, I have witnessed many sincere Pentecostal believers who, when facing illness, especially mental illness, have chosen not to seek medical help but to simply trust God for their healing. Unfortunately, this has resulted in many people going untreated for very treatable conditions and has caused needless suffering. If the author is correct, James' theology of healing fully embraces the spiritual as well as the medical, implying that Christians, in addition to prayer, should also seek medical means to treat their illnesses. This interpretation would be illuminating for many believers who feel they lack faith by taking medication or visiting their doctor. Helping people of faith to recognize the biblical affirmation of medical treatment would be a positive step in the Pentecostal tradition, lifting the stigma of perceived faithlessness and enabling people to confidently secure help for their physical needs.
Finally, Wilkinson's book raises several questions that could have been dealt with at greater depth. First, when the disciples were unable to heal the epileptic boy, Jesus responds to the disciples by stating, "This kind goeth not out but by prayer and fasting" (Mt. 17:21 KJV). Though more recent manuscripts have cast some doubt as to the inclusion of the word "fasting", is there a relationship between healing and fasting in this particular case or in the general praxis of healing? Second, in Luke 4:39, Jesus finds Peter's mother-in-law sick with a fever and he rebukes the fever, or speaks to the illness. Since there is no reference to demonic influence, can an illness be spoken to as a living thing and is "speaking to the illness" a suggested method of praying for a sick person? Third, there are many passages in the gospels that proclaim an unqualified nature of faith when it comes to prayer, such as "whatever things you ask in prayer, believing, you will receive" (Mt. 21:22 KJV). In my experience, these verses and other similar verses confuse the understanding of the tension between healing and suffering and require further explanation as to how to treat these passages when someone is not healed of their illness. Last, the passage in Isaiah 53:5 which states, "And by His stripes we are healed", has been often linked to physical healing, however is this connection theologically valid and is there an association between "His stripes" and the healing power of Christ? Nonetheless, Wilkinson's book is an excellent theological handbook for the contemporary church, providing an important resource for constructing a proper theology of health and healing.
excellent academic and practical review of biblical material July 14, 2000
7 out of 9 found this review helpful
John Wilkinson is a medic and cleric whose insights into the biblical material on health and healing are unrivalled. He explains academic material in a clear and comprehensive way. For those who wish to study the biblical background to the Christian ministry of health and healing, it would be difficult to provide a rival to Dr Wilkinson's book. As someone involved in writing courses and lecturing on health-care, I thoroughly recommend this book.
 quotes from other reviews April 24, 2000
5 out of 6 found this review helpful
Clear, comprehensive and challenging; Wilkinson's book is a masterly synthesis of the medical and the theological.Andrew Fergusson, Christian Medical Fellowship,UK. It is really not possible to do other than praise this work unreservedly. It is a monumental study of the Bible and healing by a highly authoritative writer of wide medical experience and acknowledged theological skills. Denis Duncan, The Churches' Council for Health & Healing, UK. This book is sane, balanced, thorough, rich, written by a doctor/minister working on the interface between medicine and theology. David Lyall, Principal of New College, Edinburgh, Scotland. 'There is much here from which both Biblical scholars and Church members can learn'. Ruth Edwards The Expository Times,UK
Moderate and responsible June 20, 2001
2 out of 4 found this review helpful
Dr Wilkinson takes a moderate and responsible stance on the current day application of the Bible's teaching on healing recognising the primary role of clinical medicine. This book reads like a collection of essays and is useful to dip into....
Balanced and informative June 28, 2004
Thomas Simmons (Fullerton, Ca USA)
2 out of 6 found this review helpful
I would say this book is very interesting and informative. I wouldn't agree with everything he writes but overall I feel the book is very balanced,interesting, and informative.
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