[Greek] ἰάομαι (iaomai), [Latin] sanare: to make healthy (sanitary), to heal, to cure, to perform healing, to make whole, to cause someone to achieve health, to cleanse; Mt.8:8,13, Mt.13:15, Mt.15:28, Mk.5:29, Lk.4:18, Lk.5:17, Lk.6:17,19, Lk.7:7, Lk.8:47, Lk.9:2,11,42, Lk.14:4, Lk.17:15, Lk.22:51, Jn.4:47, Jn.5:13, Jn.12:40, Acts 3:11, Acts 9:34, Acts 10:38, Acts 28;8, Heb.12:13, Jas.5:16, 1Pet.2:24
A Temple of Ascelpius on the Isle of Kos, Greece (Patients would stay in sleeping quarters, waiting for the god Ascelpius visit them in their dreams. After interpreting their dreams, the temple priest would prescribe a cure.)
Background information:
Greek Hellenism: This is a period of a partial and limited understanding of healing and physical anatomy. This time begins the development of the medical and healing disciplines. There also existed an ambiguous relationship between the gods and healers. It was often difficult to ascertain whether gods removed diseases (healing) or exacted diseases (punishment). This term can mean to heal, to restore, and to make good. The objects of healing include disease, ailments, intellectual deficiencies, sins, and wrongdoing.
Euripides’ Orestes 650 states “He was trying to find a cure for the sin and wrongdoing of your wife.” Thucydides’ The Peloponnesian War 6.14 states “And you, Prytanis, if you think it your duty to care for the commonwealth, put the question to a vote, and take a second time the opinions of the Athenians.” Plato’s Laws 862c states “As regards unjust injuries and gains in case one man causes another to gain by acting unjustly towards him, all such cases as are curses we must cure, regarding them diseases of the soul.” Euripides’ Heracles 1106 states “Ho there, which of my friends is near or far to cure me in my ignorance? For I have no clear knowledge of things once familiar.”
Old Testament: There continues to be a primitive understanding of diseases (physical afflictions) and mental sickness. Mental sickness, leprosy, and dropsy were thought to be the works of demons. A religious perspective about sickness develops with the notion that God either can send or withhold sickness. Afflictions may occur in either a physical, figurative, or metaphorical manner. The Messiah will take upon suffering and affliction (the sins of man) as a means to restore man’s relationship with God. Exorcisms, oil, balsam, balm, hygiene, and spit begin to play a role in the acts of healing. However, the only one and true doctor is Yahweh. Prayer also becomes the chief means of healing. This process consists of the regular pattern of complaint, petition for healing, and of thanksgiving that God has heard.
Then they order the physicians in his service to embalm his father (Gen.50:2). God restored health to Abimelech, that is, to his wife and his maidservants, so that they could bear children (Gen.20:17). He shall declare the house clean, since the infection has been healed (Lev.14:48). O Lord, my God, I cried out to You and You healed me (Psa. 30:2). Return, rebellious children, and I will cure you of your rebelling (Jer.3:22). Heals the brokenhearted, blinds up their wounds. But He was pierced for our offenses, crushed for our sins, upon Him was the chastisement that makes us whole, by His strips we were healed (Isa, 53:5).
New Testament:
Jesus the great Physician: Although a primitive understanding of sickness still exists, physical suffering is also linked with God’s judgment and spiritual powers. Not only does Jesus recognize the connection between sin and sickness, He uses sickness as mean to illustrate God’s will (and glory). Paul later follows Jesus as he is struck blind on the road to Damascus. Sometimes, there is a need for medical attention (parable of the Good Samaritan and hemorrhagic woman). Figurative healings occur for those who hardly hear with their ears (and those have closed their eyes).
Jesus’ healing miracles: There are many parallels to other ancient pagan healings. Although we have no original testimony (or inscriptions) of Jesus’ miracles, the tradition (eyewitness accounts) had developed long before the written records. Many of these accounts are authenticated by their vividness and simplicity. Unlike contemporary miracle stories (which may promote fame, income, or prestige), Jesus’ miracles point to His mercy, saving faith, and simple glorification of Jesus and the Holy Spirit. Jesus helps where there is a real need. Jesus’ miracles are simple, inwardly transformative, and immediate. Jesus demands faith (and trust) from those who seek a miracle. Unlike the ‘healing’ at the temple of Ascelpius, Jesus’ healing miracles are immediate.
Gift of healing (given to the Disciples): This gift, not to be used for one’s self-glorification, is to be used to equip the disciple to be an effective witness of the kingdom of God. These acts of power awaken faith and further the progress of preaching. Missionary preaching appeal to the healing acts of Jesus. This gift of healing comes with the name of the exalted Christ. It is strongly emphasizes that forgiveness of sins is a prerequisite for healing.
Scripture:
“The centurion said in reply, ‘Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.’” Mt.8:8
The centurion expresses faith in Jesus’ healing word.
“The man who was healed did not know who it was, for Jesus slipped away, since there was a crowd there.” Jn. 5:13
Jesus healed this man on the Sabbath
“He Himself bore our sins in His body upon the cross, so that, free from sin, we might live for righteousness. By His wounds you have been healed.” 1Pet.2:24
This alludes to Isa.53:5. From out of the Father’s love for us, He sends His Son to take on the afflictions (sins of man) in order to redeem man. God does this to restore man’s relationship with Him.
Conclusion:
Sanity, sane, pediatric, geriatric
In the Greco-Roman era, it is interesting to note that the healing and medical disciplines were just developing. However, these professions maintained an ambiguous relationship with the gods. It was probably difficult to determine who (physicians or gods?) were the actual healers. It is also interesting to note that the healing god Ascelpius is depicted with a staff entwined with a snake. This symbol is associated with the medical and pharmaceutical industries.
In the Old Testament era, there begins the notion that Yahweh sends or withholds afflictions. Afflictions become an important part in the destruction and restoration of man’s relationship with God. Yahweh becomes the Physician. Prayer also becomes a part in physical and spiritual healing. The Messiah receiving His stripes develops the notion of redemptive suffering to redeem man.
Jesus use diseases (afflictions) to cure people and to illustrate God’s glory. Jesus’ healing miracles are simple, immediate, and selfless in comparison to the contemporaneous pagan healings.
Catholic perspective: The Mass uses an adaptation of Mt.8:8 to remind Catholics to be humbly worthy in receiving the Eucharist. The response is “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” This response calls to mind the Roman centurion begging for his servant to be healed.
Mens sana in corpore sano! (A sound mind in a sound body).