INNER HEALING. Mt.11v28-30. (UNFINISHED)

Introduction.

1. Inner healing starts at the cross of Jesus.

a. Inner healing starts and continues through repentance, and faith in Jesus.

Being washed in the precious blood of Jesus brings remission of sins, and forgiveness. The power and efficacy of the blood of Jesus to cleanse and save to the uttermost. Repentance and faith in Jesus make available to each seeking heart the divine powers of the New Covenant, to heal and make whole our body, soul and spirit.

b. Inner healing takes place through the regenerating and sanctifying work of the Holy Spirit.

The blood of Christ and the sanctifying Holy Spirit is the remedy for sin and a wounded personality.

Titus.3v5,6. "He saved us, not by works of righteousness which we have done, but according to His mercy, but through the washing of regeneration and renewing of the Holy Spirit, v6. whom He poured out on us abundantly through Jesus Christ our Saviour."

Titus.3v5-7. "He saved us, not by means of works of righteousness we have done, but in virtue of His own mercy, through the washing {the cleansing bath, "loutron," 3067, a bath, from "louo,"3068; to bathe the whole person, John.13v10. "bathed;" whereas "nipto," 3538 means to wet a part only, John.13v8,10."wash", and "pluno," 4150, which means to launder clothing} of regeneration {"paliggenesia," 3824, the state or act of spiritual rebirth, renewal, regeneration, and recreation and Messianic renovation at Christ's second coming, only here and Mt.19v28. in N.T.} and renewing ("anakainosis," 342, a renewal, renovation, complete change for the better, only here and Rom.12v2.) by the Holy Spirit, v6. which he poured out upon us richly ("plousios," 4146, copiously, abundantly, richly) through Jesus Christ our Saviour, v7. so that we might be justified by his grace and become heirs in hope of eternal life."

c. Inner healing takes place and continues through the companionship and Grace of Jesus.

We read in 2cor.3v18., "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." (NKJ)

Jesus is our Best Friend, and companionship with Him transforms our inner being. Jesus "ever lives to make intercession for us," we are always on His heart and lips.

2. The whole work of salvation is centred around inner healing.

a. Jesus came to save us from our sins, and to make our entire personality whole.

Salvation is concerned with our total deliverance from sin and evil, and the transfiguration of our inner beings from glory to glory, until we are finally conformed, by Divine grace and mercy, to the image of Christ. 2Cor.3v18. Rom.12v1,2.

We read in 1Jn.3v2., that our final transfiguration will occur when we see Jesus in all His beauty and glory, "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is." (NKJ)

b. A large part of our Lord's ministry was devoted to inner healing, as well as physical healing.

Indeed, salvation is the primary and most important of inner healings. We can be quite sure that our Almighty and all love God is equally concerned with our physical, spiritual and inner well-being.

c. The source of inner healing is our Saviour's death and atonement.

Our perception of Christ's suffering is often proportional to our transformation, and conformity to His image.

With His stripes we are healed. In Is.53v5., "stripes," is "chabbuwrah," or "chabburah," Strong 2250, a black-and-blue bruise. Barnes states in his commentary on Is.53v5., "The proper idea is the weal or wound made by bruising; the mark designated by us when we speak of its being `black and blue. It is not a flesh wound; it does not draw blood; but the blood and other humors are collected under the skin."

When Peter quotes Is.53v5. in 1Pet.2v24., he uses the Greek singular noun "molopi," to translate the Hebrew "chabburah. "Molopi" does not describe a bloody wound, but swollen and discoloured "black and blue" flesh. The commentators have ascribed these two texts to the terrible beating that Jesus received from Pilate's soldiers. However, these texts go beyond this, for both Is.53v5.. and 1Pet.2v24., are the singular, "bruise." The emotional bruising of Jesus was horrendous

The horrendous physical and emotional pressure that Jesus was under in Gethsemane.

Jesus was under such severe mental and physical pressure in Gethsemane that an angel had to come and strengthen Him to prevent Jesus from having a physical collapse, Jesus was physically strengthened to go to the cross. We read in Luke22v41-44., "And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, v42. Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. v43. And there appeared an angel unto him from heaven, strengthening him. v44. And being in an agony (‘in great anguish and distress,' ‘broken with anguish') he prayed more earnestly ("ektenesteron," 1617, more fervently, more earnestly): and his sweat was as it were great drops of blood falling down to the ground." (KJV)

The word "agony," in Lk.22v44., is "agonia," Strong 74, which speaks of a struggle for victory, as in wrestling, and gymnastic exercises, and figuratively of severe mental conflict and emotional anguish. Some say that the aorist participle suggests, "a growing intensity in the struggle, --- into an intense struggle of prayer and sorrow." "Agonia" only occurs here in the New Testament, however, it is used by medical writers, and they also mention the sweat that accompanies such an agony. The word for "great drops" is,"thromboi," 2361, it only occurs here in the N.T., however, it also frequently occurs in medical language, these medical words came out of the vocabulary of Luke "the beloved physician."

The fact that Lk.24v43., states that an angel had to strengthen Jesus, proves the true humanity of Jesus. It is very revealing that God the Father sent Moses and Elijah to strengthen our Lord's resolve and to motivate and encourage Him to go to the cross. It is remarkable to see an angel strengthening his Creator God. All the holy angels were bursting with love and affection for their Lord, and were longing to go and help Him in His hour of desperate need, but God sent one angel to meet His physical need. That this needed to happen shows the enormous stress, distress and pressure that Jesus was experiencing, and reveals the limitations and reality of our Lord's true humanity. Since Jesus was the beloved Son of God, why did not the Father sustain him directly, without an angel's intervening? It is to show us that all the angelic host was emotionally involved and concerned with the sufferings of their Lord, and also with the pressures and sufferings of God's children. The "man, Christ Jesus," was suffering. His human nature was in agony, and God sustained His afflicted Beloved Son by angelic ministry, just as He does when He sends aid to any of His suffering saints. Heb.1v13,14.

Matthew.26v36-45. "Very heavy,. The word in the original is much stronger than the one translated "sorrowful." It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.

Verse 38. [My soul is exceeding sorrowful even unto death] His human nature-- his soul-- was much and deeply affected and pressed down with extreme sorrow and agony.

[Tarry ye here and watch with me] The word rendered "watch" means, literally, to abstain from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize with him, to unite with him in seeking divine support, and to prepare themselves for approaching dangers.

Verse 39. [And he went a little further and fell on his face] Luke says "he kneeled down." He did both. He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Num. 16:22; 2 Chr. 20:18; Neh. 8:6>.

[If it be possible] That is, if the world can be redeemed-- if it be consistent with justice, and with maintaining the government of the universe, that people should be saved WITHOUT this extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have been done; and the fact that these sufferings were "not" removed, and that the Saviour went forward and bore them without mitigation, shows that it was NOT consistent with the justice of God and with the welfare of the universe that people should be saved without the awful sufferings of "such an atonement."

[Let this cup] These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings. See the notes at <Matt. 20:22>.

[Not as I will, but as thou wilt] As Jesus was man as well as God, there is nothing inconsistent in supposing that, AS man, he was deeply affected in view of these sorrows. When he speaks of HIS will, he expresses what "human nature," in view of such great sufferings, would desire. It naturally shrunk from them and sought deliverance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that THAT purpose should be abandoned from regard to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is RIGHT, in times of calamity, to seek deliverance. Like the Saviour, also, in such seasons we SHOULD, we MUST submit cheerfully to the will of God, confident that in all these trials he is wise, and merciful, and good.

(from Barnes' Notes)

Matthew 26:38

[To be sorrowful] translates the same verb used in <Matt 14:9> and <17:23>; in the Marcan parallel (<14:33>) a different verb is used ("to be greatly distressed"). But Matthew has probably made the alteration in order to make the verb parallel the adjective "very sorrowful" of verse 38.

[Troubled] translates a verb which is used only here and in <Philippians 2:26>. It denotes deep emotion and has as its root meaning "be away from one's home or people." JB translates "great distress"; AT has "distress of mind" (Phps "agony of mind"); and TEV chooses "[anguish]."

The word [began] is actually quite awkward in English when used with emotions like [sorrowful] and [troubled]. Translators can say "he became very sad and greatly upset" or follow TEV, "grief and anguish came over him."

26:37 {He took with him} "paralabôn." Taking along, by his side "para-," as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} "adêmonein" is of doubtful etymology. There is an adjective "adêmos" equal to "apodêmos" meaning "not at home," "away from home," like the German unheimisch, unheimlich. But whatever the etymology, the notion of intense discomfort is plain. The word "adêmonein" occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See Php 2:26. where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with "aporeô" to be at a loss as to which way to go. The Braid Scots has it "sair putten-aboot." Here Matthew has also "to be sorrowful" "lupeisthai," but Mark (Mr 14:33.) has the startling phrase {greatly amazed and sore troubled} "ekthambeisthai kai adêmonein," a "feeling of terrified surprise."

26:38 {Watch with me} "grêgoreite met' emou." This late present from the perfect "egrêgora" means to keep awake and not go to sleep. The hour was late and the strain had been severe, but Jesus pleaded for a bit of human sympathy as he wrestled with his Father. It did not seem too much to ask. He had put his sorrow in strong language, "even unto death" "heôs thanatou" that ought to have alarmed them.

26:39 {He went forward a little} "proelthôn mikron." As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). {This cup} "to potêrion touto." The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, "the cup which I am about to drink" (Mt 20:22.). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father's will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary.

26:40 {What} "houtôs." The Greek adverb is not interrogation or exclamatory "ti," but only "so" or "thus." There is a tone of sad disappointment at the discovery that they were asleep after the earnest plea that they keep awake (verse 38.). "Did you not thus have strength enough to keep awake one hour?" Every word struck home.

Matthew 26:38

Then he said to them, "My soul is very sorrowful, even to death; remain here, and watch with me."

[My soul] is a typical Semitic way of referring to oneself, especially when deep emotions are involved. As indicated in verse 37, the adjective [very sorrowful] is derived from the same stem as the verb "to be sorrowful," except that the adjective is a more intensive form. [My soul is very sorrowful] is translated "My heart is ready to break with grief" by NEB. GeCL uses an idiomatic expression: "On me there lies a burden, which has almost crushed me." When the sorrow is [even to death], the meaning is that it is so great it could even bring on the death of the person. Some translators then add the phrase "I could even die (from the sorrow)," but others use intense expressions like the "[crushed]" of TEV and GeCL, or sentences like "the grief that I feel is so great it could overcome (or, destroy) me."

(from UBS Translator Handbook Series) [More earnestly], or, 'even more intensely and seriously', viz. than previously.

(from UBS Translator Handbook Series)

Matthew 26:36-45 PP16

[Sorrowful] Affected with grief.

[Very heavy] The word in the original is much stronger than the one translated "sorrowful." It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.

Verse 38. [My soul is exceeding sorrowful] His human nature-- his soul-- was much and deeply affected and pressed down.

[Even unto death] This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!

(from Barnes' Notes)

Matthew 26:36-45 PP24

[Fell on his face] Luke says "he kneeled down." He did both. He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See <Num. 16:22; 2 Chr. 20:18; Neh. 8:6>.

(from Barnes' Notes)

Matthew 26:36-45 PP53

Verse 42-44. It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather "the substance" of his petitions than the very "words." He returned repeatedly to his disciples, doubtless to caution them against danger, to show the deep interest which he had in their welfare, and to show them the extent of his sufferings on their behalf. Each time that he returned these sorrows deepened. Again he sought the place of prayer, and as his approaching sufferings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds that amid his agonies an angel appeared from heaven strengthening him. His human nature began to sink, as unequal to his sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange that, since Jesus was divine <John 1:1>, the DIVINE NATURE did not minister strength to the human, and that he that was God should receive strength from an "angel." But it should be remembered that Jesus came in his human nature not only to make an atonement, but to be a perfect example of a holy man; that, as such, it was necessary to submit to the COMMON CONDITIONS of humanity-- that he should live as other people, be sustained as other people, suffer as other people, and be strengthened as other people; that he should, so to speak, take no advantage in favor of his piety, from his divinity, but submit it in all things to the common lot of pious people. Hence, he supplied his wants, not by his being divine, but in the ordinary way of human life; he preserved himself from danger, not AS GOD, but by seeking the usual ways of human prudence and precaution; he met trials as a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of his people, his human nature should be strengthened, AS THEY ARE, by those who are sent forth to be ministering spirits to the heirs of salvation, <Heb. 1:14>.

Further, Luke adds <Luke 22:44> that, being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground. The word "agony" is taken from the anxiety, effort, and strong emotion of the wrestlers in the Greek games about to engage in a mighty struggle. Here it denotes the extreme anguish of mind, the strong conflict produced in sinking human nature from the prospect of deep and overwhelming calamities.

"Great drops of blood," <Luke 22:44>. The word rendered here as "great drops" does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward agony through the skin, and, mixing with the sweat, falling thus to the ground. It has been doubted by some whether the sacred writer meant to say that there was actually "blood" in this sweat, or only that the sweat was "in the form" of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely-- falling masses of gore; that it was pressed out by his inward anguish; and that this was caused in some way in view of his approaching death. This effect of extreme sufferings, of mental anguish. has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says (Note at <Luke 22:44>) that "Aristotle and Diodorus Siculus both mention bloody sweats as attending some extraordinary agony of mind; and I find Loti, in his "Life of Pope Sextus V.," and Sir John Chardin, in his "History of Persia," mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus." It has been objected to this account that it is improbable, and that such an event could not occur. The instances, however, which are referred to by Doddridge and others show sufficiently that the objection is unfounded. In addition to these, I may observe that Voltaire has himself narrated a fact which ought forever to stop the mouths of infidels. Speaking of Charles IX of France, in his "Universal History," he says: "He died in his 35th year. His disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy temperament."

Various opinions have been given of the probable causes of these sorrows of the Saviour. Some have thought it was strong shrinking from the manner of dying on the cross, or from an apprehension of being "forsaken" there by the Father; others, that Satan was permitted in a special manner to test him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season <Luke 4:13>, only to renew his temptations in a more dreadful manner now; and others that these sufferings were sent upon him as the wrath of God manifested against sin that God INFLICTED them directly upon him by his own hand, to show his abhorrence of the sins of people for which he was about to die. Where the Scriptures are silent about THE CAUSE, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were COMBINED to produce this awful suffering. There is no need of supposing that there was a SINGLE thing that produced it; but it is rather probable that this was a rush of feeling from every quarter-- his situation, his approaching death, the temptations of the enemy, the awful suffering on account of people's sins, and God's hatred of it about to be manifested in his own death-- all coming upon his soul at once sorrow flowing in from every quarter-- the "concentration" of the sufferings of the atonement pouring together upon him and filling him with unspeakable anguish.

Verse 45. [Sleep on now and take your rest] Most interpreters have supposed that this should be translated as a question rattler than a command. "Do you sleep NOW and take your rest? Is this a time, amid so much danger and so many enemies. to give yourselves to sleep?" This construction is strongly countenanced by <Luke 22:46>, where the expression. Why sleep ye? evidently refers to the same point of time. There is no doubt that the Greek will bear this construction, and in this way the apparent inconsistency will be removed between this command "to sleep," and that in the next verse, "to rise" and be going. Others suppose that, his agony being over, and the necessity of watching with him being now past, he kindly PERMITTED them to seek repose until they should be roused by the coming of the traitor; that while they slept Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. This is the most probable opinion. Others have supposed that he spoke this in irony: "Sleep on now, if you can; take rest, if possible, in such dangers and at such a time." But this supposition is unworthy the Saviour and the occasion. Mark adds, "It is enough." That is, sufficient time has been given to sleep. It is time to arise and be going. (from Barnes' Notes)

Heb 5:7

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

(KJV)

2906 "krauge,"-

a crying, an outcry, a clamor

2478 ischuros (is-khoo-ros');

from 2479; forcible (literally or figuratively):

KJV-- boisterous, mighty (-ier), powerful, strong (-er, man), valiant.

1144 dakru (dak'-roo);

or dakruon (dak'-roo-on); of uncertain affinity; a tear:

Mt.26v38. "Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me." "Exceeding sorrowful," is "perilupos," 4036, it means "surrounded by sorrows," Strong translates it, "grieved all around, i.e. intensely sad."

Matt 26:36-45

[Sorrowful] Affected with grief.

[Very heavy] The word in the original is much stronger than the one translated "sorrowful." It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.

Verse 38. [My soul is exceeding sorrowful] His human nature-his soul-was much and deeply affected and pressed down.

[Even unto death] This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Mark 14:33

33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

(KJV)

1568 ekthambeo (ek-tham-beh'-o); from 1569; to astonish utterly: KJV-- affright, greatly (sore) amaze.

1568 ekthambeo-

1) to throw into terror or amazement

to alarm thoroughly, to terrify

2) to be struck with amazement

a) to be thoroughly amazed, to be astounded

b) to be struck with terror

85 ademoneo- to be troubled, great distress or anguish, depressed. This is the strongest of the three Greek words (See 0085, 0916, 3076) in the New Testament for depression.

Mark 14:33-34

33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.

(KJV)

4036 perilupos (per-il'-oo-pos); from 4012 and 3077; grieved all around, i.e. intensely sad:

KJV-- exceeding (very) sorry (-owful).

Mark 14:33

And he taketh with him Peter and James and John, and began to be greatly amazed, and sore troubled.

[Greatly amazed and sore troubled] [ekthambeisthai (grk 1568) kai (grk 2532) adeemonein (grk 85)]. <Matt. 26:37> has "sorrowful and sore troubled." See the notes at Matt. about [adeemonein] (grk 85). Mark alone uses [ekthambeisthai] (grk 1568) (here and in <Mark 9:15>). There is a papyrus example given by Moulton and Milligan's Vocabulary. The verb [thambeoo] (grk 2284) occurs in <Mark 10:32> for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," <Heb. 5:8> and this new experience enriched the human soul of Jesus.

(from Robertson's Word Pictures in the New Testament).

Vincent comments in his "Word Studies of the New Testament," "Stripes," "mooloopi," (grk 3468, "molops"). Literally, "bruise." So the English Revised Version (1885), in the margin. Only here in New Testament; meaning a "bloody wale" which arises under a blow. "Such a sight we feel sure, as we read this descriptive passage, Peter's eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like one single bruise" (Lumby)."End of quote.

However, Peter is not just thinking of just the mangled bruised flesh of Jesus, he is thinking of the dreadful bruising of the whole personality of Jesus, His soul and spirit, as well as His body. The rejection, hatred, and reproach were even harder to bear than the dreadful physical suffering that Jesus endured. This is seen in Lk.19v41-44., which reveals His body-shaking with heartbroken weeping over Jerusalem, over their blind prejudice, hatred and rejection.

We read in Ps.69v20,21. "Reproach has broken (7665 "shabar," to break, to break in pieces) my heart, and I am full of heaviness and distressingly sick; I looked for someone to take pity, but there was none; and for comforters, but I found none. v21. They also gave me gall for my food, and for my thirst they gave me vinegar to drink." The Jamieson, Fausset, and Brown Commentary," says of, "And I am full of heaviness,"- literally, `I am sick'." End of quote. "Heaviness," is 5136 "nuwsh," "to be sick, and figuratively, distressed." Some scholars say it means "sickly, dangerously ill." Words of hatred and venom broke the heart of Jesus and made Him ill. We read in Heb.12v3. "For consider Him who endured such hostile verbal opposition, "antilogian," 485, from sinners against Himself, lest you become weary and discouraged in your souls."

Scholars say that "bruise" is not just speaking of the marks left on the body, but to the process of being bruised, that is to say, the sufferings which are involved in such a bruising. Therefore, we can translate the last sentence of 1Pet.2v24., "you have been healed because He suffered so greatly, and was so terribly bruised," or, "His terrible bruising and suffering has caused you to be healed." The bruising of opposition and rejection in His life at Nazareth and His ministry; the bruising of scourging and crucifixion; the bruising of being made sin for us, and enduring the isolation and confinement of the Abyss.

In 1Pet.2v24., "by whose stripes ye were healed," "healed," is "iathete," the aorist passive indicative of "iaomai," 2390, a common verb meaning, to cure, to heal, to make whole. See James.5v 16. This refers to the healing of the whole person, body, soul and spirit.

b. Considering Jesus brings inner healing, spiritual stability, and cures fainting under pressure.

a. We are to consider and compare the arduous life of Jesus with our own less trying problems.

The cure for the Hebrew Christians who were in danger of backsliding, was a revelation of Jesus to their souls, by considering His extremely demanding and gruelling life, and the extraordinary dedicated zeal and love He manifested, in spite of all the crushing pressures and difficulties that came upon Him. In Heb.12v3., "consider," is "analogisasthe," the aorist middle imperative of "analogizomai," (Strong 357), which means, to reckon up; to consider by way of comparison, to weigh and compare, it only occurs here in the New Testament. We are to compare Christ's sufferings with our much less severe trials and tribulations. We are to compare our situation with the situation of Jesus, who met the vicious opposition of sinful men with brave endurance, courage, and faith. Jesus had to endure so very much more than we do.

In Heb.3v1, "consider," is "katanoesate," the aorist active imperative of "katanoeo," Strong 2657, a compound verb made up of "kata," down, and "nous," mind, and so means, to put the mind down on a thing, to fix the mind on, as in Mt.7v3. and Lk.12v24.. Knowing and fixing our minds on Jesus is the answer to all our problems and spiritual ills, and the cure for doubt, fear and fainting under life's pressures.

"Endured," is "hupomemenekota," the perfect active participle of the verb "hupomeno," Strong 5278, endured [hupemeinen (grk 5278), aorist active indicative of hupomenoo (grk 5278)], it is is also used in Heb.12v2. of Christ's brave endurance of the cross.

Hebrews 12:2 PP7

reward," or the joy "of being the redeemer of his brethren."

(from Vincent's Word Studies of the New Testament)

Hebrews 12:2 PP3

[For the joy] [anti (grk 473) tees (grk 3588) charas (grk 5479)]. Answering to, in exchange for <Heb. 12:16>, at the end of the race lay the joy "set before him" [prokeimenees (grk 4295) autoo (grk 846)], while here was the Cross [stauron (grk 4716)] at this end (the beginning of the race) which he endured [hupemeinen (grk 5278), aorist active indicative of hupomenoo (grk 5278)], despising shame [aischunees (grk 152) katafroneesas (grk 2706)]. The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" <Phil 2:8>). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it.

(from Robertson's Word Pictures in the New Testament)

Isaiah 53:11

In Is.53v11., "He shall see of the travail of his soul." "Travail," is "`amal," (aw-mawl'), Strong 5999, speaks of "labour, toil; wearisome labour; labour and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble." (Barnes);

from 5998; toil, i.e. wearing effort; hence, worry, wheth. of body or mind:

The sense is, he shall see the fruit of His sufferings, and shall be satisfied. He shall see the great good resulting from His great sorrows. The salvation of all the old and new testament saints, is an abundant and more than enough reward for all that he endured. The word rendered here `travail' [`aamaal (heb 5999)], denotes properly labor, toil; wearisome labor; labor and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble. It is rendered `labor' <Ps. 90:10; 105:44; Jer. 20:18; Eccl. 2:11-20>; `perverseness ' <Num. 21:2> l; sorrow' <Job 3:10>; `wickedness' <Job 4:8>; `trouble' <Job 5:6-7; Ps. 73:5>; `mischief' <Job 15:35; Ps. 7:13; 10:7-14; 94:20>; `travail, ' meaning labor, or toil <Eccl. 4:4-6>; `grievousness' <Isa. 10:1>; `iniquity' <Hab. 1:13>; `toil' <Gen. 41:51>; `pain' <Ps. 25:18>; and `misery' <Prov. 31:7>. denote excessive toil, labor, weariness; and refers to the arduous and wearisome labor, and the sorrow and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave.

(from Barnes' Notes)

Isaiah 53:11 PP4

[By his knowledge] That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. The word knowledge here is evidently used in a large sense to denote all that constitutes acquaintance with him. Thus Paul says <Phil. 3:10>, `That I may know him, and the power of his resurrection. ' It is only by the knowledge of the Messiah; by an acquaintance with his character, doctrines, sufferings, death, and resurrection, that anyone can be justified. Thus the Saviour says <John 17:3>, `And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. ' People are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God.

[Shall my righteous servant] On the meaning of the word `servant, ' as applied to the Messiah, see the notes at <Isa. 52:13>. The word `righteous' [tsadiyq (heb 6662)], Lowth supposes should be omitted. His reasons are:

1. That three manuscripts, two of them ancient, omit it.

2. That it makes a solecism in this place, for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and,

3. That it makes the hemistich too long.

But none of these reasons are sufficient to justify a change in the text. The phrase literally is, `the righteous, my servant; ' and the sense is, evidently, `my righteous servant. ' The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would' make many righteous [yitsdiyq (heb 6663)]. It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact, that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who entrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to `bring in everlasting righteousness. '

[Justify] [yitsdiyq (heb 6663)]. The word [tsaadaq] (heb 6663) is of very frequent occurrence in the Bible; and no word is more important to a correct understanding of the plan of salvation than this, and the corresponding Greek word [dikaioo] (grk 1342). On the meaning of the Greek word, see the notes at <Rom. 1:17>. The Hebrew word means to be right, straight, as if spoken of a way <Ps. 23:3>. Hence,

1. To be just, righteous, spoken of God in dispensing justice <Ps. 55:6>; and of laws <Ps. 19:10>.

2. To have a just cause, to be in the right;

(a) in a forensic sense <Gen. 28:26; Job 9:16-20; 10:15; 13:18>;

(b) of disputants, to be in the right <Job 23:12>;

(c) to gain one's cause, to be justified <Isa. 43:9-26>. In this sense it is now often used in courts of justice, where a man who is charged with crime shows that he did not do the deed, or that having done it he had a right to do it, and the law holds him innocent.

3. To be righteous, upright, good, innocent. In this sense the word is often used in the Bible <Job 15:14; 23:9;

(from Barnes' Notes)

"Bruise" is not just speaking of the marks left on the body, but to the process of being bruised, that is to say, the suffering which are involved in such a bruising. Therefore, one may translate the last sentence of 1Pet.2v24., as "you have been healed because He suffered so greatly, and was so terribly bruised," or as, "His terrible bruising and suffering has caused you to be healed."



1. SOME RELEVANT TEXTS CONCERNING THE MINISTRY OF INNER HEALING.

There is considerable ignorance about the subject of inner healing and its Divine principles.

This considerable ignorance has resulted in a tragic neglect and practice of this ministry of inner healing. In our Lord's day the ministry of inner healing was almost non-existent, until He started His ministry. Jesus stated the purpose of His ministry in Luke.4v18-22., in the synagogue at \Nazareth,

v18. "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; he has sent Me to heal the broken-hearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed;

19 To proclaim the acceptable year of the Lord."

20 Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him.

21 And He began to say to them, "Today this Scripture is fulfilled in your hearing."

22 So all bore witness to Him, and marvelled at the gracious words which proceeded out of His mouth. And they said, "Is this not Joseph's son?" (NKJ)

The reaction of the inhabitants of Nazareth to the friendly, gracious and beautiful words of Jesus, was attempted murder. They were amazed at the beautiful words of Jesus, but they rejected both Jesus and His words. "Gracious," is Strong 5485, "charis," grace, charm, good will, merciful loving-kindness. There is opposition today against the lovely mercy gifts of the Holy Spirit, from people who do not possess the God-given spiritual discernment and spiritual equipment, and they deprive themselves of the ministrations of God's love and power.


1. OUR LORD'S SERMON AT NAZARETH AND ITS RELATION TO INNER HEALING.