[Greek] ἰατρός (iatros), [Latin] medicus: physician, healer, one who provides healing services; Mt.9:12, Mk.2:17, Mk.5:26, Lk.4:23, Lk.5:31, Lk.8:43, Col.4:14
A Sick Child Brought into the Temple of Aesculapius: painting by John William Waterhouse (1877)
Background Information:
Greek Hellenism:
Primitive views of sickness and healing: About the only thing a primitive man can understand about a physical ailment is receiving a wound in battle. He would view sickness as an attack by an enemy. This enemy would have used evil powers and magic. This primitive person would expect magic would also be needed to overcome this enemy. This begins the historical relationship (association) of medicine and magic.
Medicine and magic: The Greeks were the first culture who established the art of healing in an empirical and rational basis. There still existed a certain mixture of medicine and magic in the treatment of wounds. More established medicine arises from the 6th century onward. Doctors were publicly appointed. Hippocrates founded famous schools. Under the Roman Empire, the medical sciences developed into medical specialties (eyes, teeth, ears and women’s issues). The skillful doctor was highly esteemed and wealthy. Galen developed his medical practice as a medical writer.
Gods as healers: The gods were perceived as doctors (healers) in a cosmic and universal sense. The gods became mediators between Zeus and men and dispensed healing. The discovery of medical instruments makes it quite certain that doctors took part in the healing procedures at the Aesculapeion (Temple of Ascelpius). On the other hand, sickness was also regarded as a punishment sent by angry gods. Literal uses of the gods’ healing are predominately found in literature.
Pergamum (in Turkey): This is one the Christian communities dealing with pagan worship in the Book of Revelations. The Temple of Ascelpius was located at a sacred spring which was a healing center. This god had the power to raise people from the dead. People flocked to the temple to be cured of their diseases. The sick would spend a night in the temple and the god would visit them in their dreams. The patients would visit the priest in to seek guidance or the cure of the sickness.
Old Testament:
Old Testament views of sickness and healing: Sickness, such as mental sickness, sexual discharge, leprosy, and death, were considered to be unclean manifestations of the demons. There was little understanding of the natural causes of disease. The theology of Yahweh sending or withholding sickness begins to develop. This religious evaluation of sickness is brought into a positive context. To the righteous, a severe affliction indicates a sign of God’s wrath.
God as healer: For the most part, belief in Yahweh completely discredited magic in Israel. The great prophets become precursors to doctors and treatments to help treat wounds. Rules of hygiene are given in the Wisdom literature. The one and only true doctor is Yahweh. Along with man, the priest is put in charge of health in the Torah. Prayer thus becomes the chief means of healing. There is a regular pattern of complaint, petition for healing, and of thanksgiving that God has heard. There is a fluid relationship between hearing of prayer and miraculous healing.
Figurative hearing: Yahweh is generally the One who heals by withdrawing His judgment in the form of sickness or personal (or national) calamity. A prerequisite of healing is the remission of sins, which is in part dependent on repentance and conversion. Healing and remission are closely linked. The crucial thing is the restoration of fellowship with God. In the final analysis, it is God who brings healing.
New Testament:
New Testament views toward sickness and healing: The primitive attitudes still in part currently exist. Sickness also occurs through the actions of demons. Jesus brings this recognition of the connection between sickness and sin. Jesus introduces the idea that sickness and affliction can be used for God’s purposes to illustrate His glory or will. Diseases and handicaps do not contradict God’s plan for creation. Paul’s affliction and parable of the Good Samaritan provide such examples.
Jesus the physician: Figurative healing and literally healing both occur in the gospels. In a figurative sense, closing one’s ears and eyes illustrates lack of understanding. In contrast to the wealth of records and accounts of contemporaneous pagan healing, Jesus’ miracles are based on tradition. In contrast to those gods who demand obedience before healing, Jesus’ miracles demand that faith must be present in order to be healed. In contrast the gods and temples seeking fame and prestige, Jesus’ miracles seek healing and conversion.
Scripture:
“He heard this and said, ‘Those who are well do not need a physician, but the sick do.’” Mt. 8:12
Jesus comes to heal the sick and those who need healing in various ways.
“And a woman afflicted with hemorrhages for twelve years, who had spent her whole livelihood on doctors and was unable to be cured by anyone.” Lk. 8:43
Jesus became aware of this women who touched Jesus. The woman was healed because of her faith.
“Luke the beloved physician sends greeting, as does Demas.” Col.4:14
Luke is a medical doctor.
Conclusion:
Pediatric, geriatric, medical
It was very insightful to understand how the primitive person would view an illness (or ailment). That person who see this as an attack by an enemy. Naturally, that person would also think that magic was involved.
In addition to doctors (and physicians) learning their craft, they would make use of any available magic to heal the sick and wounded. It was interesting to discover that doctors (medical profession) became a very prestigious occupation in the Hellenistic era. A great deal of prestige and fame came along in the healing arts. The god Ascelpius is associated with a serpent and staff. Interestingly, the serpent and still are associated with medical profession even in current times.
It is very significant that the Old Testament culture develops the theology of Yahweh (God) bringing and withholding affliction. This idea is further developed in that healing is associated with repentance and conversion.
The New Testament culture further develops these Old Testament themes. It is also very significant that suffering and affliction is used in positive sense to illustrate God’s glory and God’s will. Paul is such an example. Jesus comes as a healer who does not seek fame or prestige. One can imagine Jesus saying, “I may not be a real doctor, but I know a lot about healing.”