初信造就 › 第三九篇　疾病

第三九篇　疾病

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　　关于疾病的问题，有几件事是我们在神面前要看的：
　
　　人在没有犯罪之先，人没有疾病，人不生病；人在犯罪之后，人才生病。所以，按普通来说，疾病和死亡一样，是从罪恶来的。因一人犯了罪，罪和死就进入了世界。死如何因着罪临到众人，照样疾病也因着罪临到众人。众人虽然没有犯像亚当一样的罪，但是因着亚当犯了罪，众人也都像亚当一样──死了。有了罪就有死。在罪和死之间，有一个东西，我们称它作疾病。这是普通的疾病的来源。
　　可是等到疾病临到个人身上的时候，却有两种不同的原因。一种的疾病，是从罪恶来的；一种的疾病，不是从罪恶来的。有的疾病不是从罪恶来的。我们要把这两个分开。没有罪，定规没有疾病，就像没有罪就没有死亡一样。世界上若没有死亡，就也没有疾病。有了罪，就有死；有了死，就有疾病。但是在个人身上，有许多人生病是因为犯罪；也有许多人生病不是因为犯罪。所以，我们要把个人生病与犯罪的关系，和人类生病与犯罪的关系，有一个清楚地分开。
　
　　你们记得，在旧约里（利未记和民数记），如果以色列人肯顺服神，行神的路，不违背神的律法，不犯罪，神就要保护他们脱离许多的疾病。在那些地方，神明显的给我们看见，有许多的疾病，是从违背主而来的，是从犯罪而来的。
　　到了新约，我们也看见，有的人生病，是因为犯罪。保罗告诉我们说，有一个人犯了罪，他要将这一个人的身体交给撒但（林前五4~5）。这明显给我们看见，生病是从犯罪来的。轻的是疾病，重的是死亡。凭哥林多后书来看（七9~10），保罗是叫他病，不是叫他死。因为那一个人后来懊悔，生出永不后悔的懊悔来。保罗说，你们就应当赦免他（二6~7）。哥林多前书是说要将这一个人的身体交给撒但，不是要将他的生命交给撒但。将他的身体交给撒但，是叫他生病，不是叫他死。这明显给我们看见，这一个人因犯罪，所以生病。
　　保罗又告诉我们说，在哥林多教会中，有人不分辨身体而吃主的饼、喝主的杯，所以在他们中间，有好些软弱的，与患病的，死的也不少（林前十一29~30）。可见违背主，乃是他们生病的原因。
　　我们有够清楚圣经的话，就是说，有许多人所以生病，乃是因为犯罪（不是所有的人）。所以，生病时，第一要查考的，就是有没有得罪神。有许多人，能找出来是因为得罪神，所以生病。
　　按我个人所认识、所知道的弟兄姊妹，我能够引一百几十个人的事，来证明说，他们在主面前查考他们为什么缘故生病，结果找出来都是因为有罪。他们有一次专一的悖逆，有一次专一的不遵守主的话，走错了路。等到他们把那一个罪找出来，承认了之后，疾病也就过去了。许多弟兄姊妹有这样的经历，我也有许多同样的经历。你在神面前一找出原因，病立刻就可以过去。这是医学所没有法子解释的。
　　疾病，不一定是从罪来的；但是许多疾病是从罪来的。以疾病这一个问题来说，像死一样是从罪来的。但是疾病在个人身上，不一定是从罪来的，不过许多时候，也是从罪来的。我们承认，有许多病，能找出它天然的原因，但是我们不要把病都推到天然的原因上去。
　　我们必须承认这一件事，许多时候，人有疾病，明显是因为有罪在里面。我记得，有一个弟兄是一个医学教授，他在重庆上海医学院教书的时候，曾对学生们提起：我们找出很多的疾病都有它天然的原因。像葡萄球菌、链球菌、肺炎球菌，都引出了多少病。一种的菌，就有某几种的病生出来；有各种各样的菌，就生出各种各样的病。不错，我们作医生的人，能够找出什么种的菌，生出什么种的病；但是我们没有法子定规，为什么这一种菌，这一个人不被传染，而那一个人被传染了。十个人同时进到一个房间里去，大家都和这一种菌接触，结果有的人身体很好反而传染了，有的人身体不好反而没有传染。按理是身体不好的人容易传染，身体好的人不容易传染；但事实是身体不好的人没有被传染，身体最好的人反而被传染了。也许条件够的人不被传染，条件不够的人反而被传染。这是没有法子解释的！他说，我们承认，在天然的原因之外，还有神的支配。我想这是一句很好的话。许多时候，各种的防范都齐备了，但人还是会生病。
　　我还记得，我有一个同学对我说起，当他在协和医院的时候，有一个教授脾气顶大，但是学问非常好。他考试时，问题总是很简单地。有一次他出一个问题，是很简单地，可是许多人都不能答。他问说，为什么缘故人生肺病？许多同学都答说，因为有结核的菌。凡这样答的，都被他打×。他说，世界上充满结核的菌，那么全世界的人都要生结核病了？他说，结核菌要在合式的条件之下，才会长结核的病；你不能说光有结核的菌，就能长结核的病。学生以为有菌就长病，忘记了要有合式的情形。基督徒生病也是这样。虽然世界上有许多天然的理由，但是需要在那一个合式的条件之下，神才让这件事发生，基督徒才生病。不在那一个合式的条件之下，神就不让这一件事发生。
　
　　我们绝对相信天然方面疾病的原因。我们有够多的理由，够多科学上的根据，说疾病是有天然的原因的。但是我们承认，有好些的病，在许多神的儿女身上，的确是因为犯罪；的确像林前十一章所说的，是因为得罪神。所以你要在神面前求医治，倒不如在神面前求赦免。人应当在神面前先求赦免，然后求医治。
　　许多时候，一病就能找出来，我是在那里得罪了主，我是在那里没有顺服主，我是在那里不听主的话，我是在那一件事情上，没有听主的话。你祷告主，一找出那一个罪来，你的病就好了。我看见许多人，都是这一种情形。在主面前的问题一解决，病就过去。这是一件很希奇的事。所以，第一件事要清楚地，乃是罪恶与疾病的关系。因为以普通来说，疾病是从罪来的；以个人来说，有的疾病也是从罪来的。
　
　
　　赛五三4~5：“祂（基督）诚然担当我们的忧患，背负我们的痛苦；我们却以为祂受责罚，被神击打苦待了。那知祂为我们的过犯受害，为我们的罪孽压伤；因祂受的刑罚我们得平安；因祂受的鞭伤我们得医治。”
　　以赛亚五十三章，在新约里是被引用得最多的一章。这一章圣经，特别讲到主如何作我们的救主。4节说，“祂诚然担当我们的忧患，背负我们的痛苦。”这一节话，在太八17是这样说，“祂代替我们的软弱，担当我们的疾病。”这是另外一个翻译。这是圣灵指教马太说，主耶稣来到地上的时候，祂是一个人来代替我们的软弱，担当我们的疾病。我们要特别注意，当主耶稣来到地上的时候，祂还没有死在十字架上，就在那里背负我们的痛苦，代替我们的软弱。这就是说，主耶稣在地上是把医病当作祂的负担，把医病当作祂的事情。祂不只在那里传福音，祂也在那里医病。祂不只在那里传福音，祂也在那里叫软弱的人刚强，叫枯干的手好了，叫长大麻风的洁净，叫瘫痪的人起来走回家去。祂在那里医治各样的疾病。主耶稣在地上是以传道为事，也是以行神迹为事；是以行善为事，是以栽培门徒为事，也是以医病赶鬼为事。我们要看见，主耶稣的工作，就是要推翻从罪来的疾病。主耶稣来到地上，是来对付罪，是来对付死，也是来对付病。
　
　　有一节圣经是许多神的儿女顶熟的，我自己也喜欢常常念它，就是诗篇一百零三篇。大卫说，“我的心哪！你要称颂耶和华；凡在我里面的，也要称颂祂的圣名。”为什么缘故呢？“我的心哪！你要称颂耶和华，不可忘记祂的一切恩惠！”什么恩惠呢？他说，“祂赦免你的一切罪孽，医治你的一切疾病。”
　　我愿意弟兄姊妹们看见，疾病有两个配偶。－诗篇一个是把疾病配在死亡里，－诗篇一个是把疾病配在罪恶里。疾病和死亡是一个配偶，疾病和罪是另外一个配偶。疾病和死亡的配偶，我们前面已经看过：犯罪的结果是死，因着要死，所以有病。那两个都是结果。疾病和死亡的性质一样，都是从罪来的。从诗篇一百零三篇看见，疾病和罪又是一对。他说：“祂赦免你的一切罪孽，医治你的一切疾病。”因我的灵魂有罪，所以我的身体有病。主对付我灵魂的罪，把我灵魂的罪赦免了，所以我的身体的疾病也得了医治。身体上的难处，－诗篇一面是罪在里面，－诗篇一面是病在外面。今天主把这两个都替我除去了。
　
　　不过我们要分清这一点，就是说，神赦免我们的罪，和神医治我们的病，有一个基本的不同。神对付我们的罪，和神对付我们的病不一样。当主耶稣钉死在十字架上的时候，祂担当了我们的罪。我要问你们：有没有留下一个罪不赦免？没有。因为神的工作是那样完全，到一个地步，罪完全被抹煞，完全被除去。主耶稣还活在地上的时候，就担当我们的疾病，代替我们的软弱。但是，祂担当我们的疾病，并没有把一切的疾病都除去；祂代替我们的软弱，并没有把一切的软弱都除去。并且保罗反而说，“我什么时候软弱，什么时候就刚强了。”（林后十二10）保罗没有说，“我什么时候犯罪，什么时候就圣洁了。”你看见罪是彻底的、无限的被除去；病却不是彻底的、无限的被除去。所以疾病在主救赎里的情形，与罪不一样。罪是无限的被除去，疾病是有限的被除去。
　　提摩太的胃，还是软弱的。在这里有一个主的仆人，主容让那一个软弱留在他身上。在救恩里、在救赎里，罪是完全被除去的，但是疾病没有完全被除去。对于主耶稣的工作，有一班人以为主耶稣只是对付罪，没有对付病；有一班人以为主耶稣对付罪的范围有多大，对付病的范围也有多大。但我们不是这样看法。因圣经明显给我们看见，主耶稣的工作，对付罪，也对付病；不过对付罪是无限的，对付病是有限的。你必须看见，主对付罪的问题是无限的，是把整个罪的问题都解决了。神的羔羊，背负了任何人的罪；羔羊的血，除去了全世界人的罪。罪的问题都解决了，但是，在神的儿女中，还是有病。
　　我们今天可以在神面前这样看：神的儿女实在是不必有这么多的病人，因为主耶稣的确也担当了我们的病。主来到世界的时候，祂的确注重医病的事。虽然主在十字架上不是那样完全的担当了我们的病，但是在祂的工作里也包括了对付病。因为以赛亚五十三章的应验，乃是应验在马太八章，不是应验在马太二十七章。这应验是在各各他山上之前。祂不是到各各他山上才担当我们的疾病，乃是在各各他山之前，在地上，就担当我们的疾病。所以，担当疾病的事，没有像担当罪那样的无限。这是相当清楚地。
　
　　信主的人有生病的原因。恐怕有许多人失去疾病得着医治的机会，因为他们在主面前，没有看见主担当他们的疾病。或者我再多说几句：除非你能有把握像保罗那样，一次、两次、三次求过主，知道了你的疾病留着是与你有益处，否则你还是求医治的好。保罗是祷告到第三次，清楚了。主给他看见说，软弱对于你更有好处，我的恩典是够你用的，你的软弱正好叫我的能力更得着彰显。所以保罗就接受那一个软弱。因此一个人若没有清楚看见神要他背负那一个软弱，背负那一个疾病，他尽可以大胆的向主求，求主背负他的软弱，求主背负他的疾病，他可以求医治。神的儿女活在地上，不是为着生病，乃是为着荣耀神。如果生病能够荣耀神，那是顶好的事。但是许多的疾病，不一定能荣耀神。所以当你生病的时候，要在神面前学习倚靠，学习知道主耶稣是一位担当疾病的救主。许多的病人，当主在地上的时候，主也医治他们。主是昨日、今日、一直到永远不改变的主，所以我们可以求祂的医治。我们可以将我们的病，托在主的手里。
　
　
　　每一次，一个信徒一生病，就应该先在主面前寻找这一个生病的原因，不应该很急的在那里寻求医治。现在我们要说到一个疾病的过程。每一个人，一有疾病，第一件事该清楚找出疾病的原因。保罗的病，保罗自己非常清楚，这是一个很好的榜样。神要我们清楚知道那一个疾病的原因在那里。我们要找找看，我有没有违背主？有没有犯罪？有没有亏欠人？有没有违背什么天然的律？有没有特别忽略了什么事情？请你们记得：许多时候，我们违背了天然的律，也是得罪神。因为这些律是神所造的，是神所定规的；神管理宇宙，就是借着这些天然的律。所以疾病总是有原因的。
　
　　有许多人，一生病就怕死，一生病就去找医生，一生病就急切的盼望得医治。这不是信徒所该有的态度。每一个人生病的时候，要先找出生病的原因。许多弟兄姊妹，一点忍耐都没有。他们一生病，第一件事就是想法子求医治，很急的找医生。你是怕这一个宝贝的性命会丢掉，一面祷告好像要抓住神来医治你，一面又去找医生吃药打针。你就是怕，就是宝贝你这一条命。这是明显给我们看见，你是如何充满了自己。你在平常的时候，是充满了自己；等到一生病，就赶快求医治，更是充满了自己。不会平时充满了自己，而到生病的时候，就不充满自己。平时充满了自己的人，一生病，就必定焦急的寻求医治。
　
　　我告诉你们说，焦急也没有用处。因为你是一个属乎神的人，在这一种的情形里，你要得着医治，没有那么简单。就是这一次得着了医治，下一次病还会来，还有另外的病要来。人必须先解决在神面前的问题，然后才能解决身体的问题。在神面前的问题若没有解决，就身体的问题也没法解决。所以，有疾病的时候，先要在神面前找出那一个原因在那里，然后求医治。你要接受疾病所要给你的学习，就是你碰着急症的时候，你也能够对付这一个问题。你如果能在神面前对付的话，你看见主能在很短的时间内给你解决。
　　许多时候你能找出，你有罪、你有错，所以你病倒了。因此你必须在神面前认罪，求神赦免，然后你在神面前才可以盼望得着医治。或者当你在神面前走得稍微远一点的时候，你要看见，在这里不只有罪的问题，还有撒但攻击的问题。有的时候，是神管教的问题，为要叫你这一个人，在神面前能够更圣洁、更柔软、更降服。有许多的原因，你在神面前要一一的对付。当你对付的时候，你就看见说，你的疾病到底是为着什么缘故。有的时候，神让你有一点天然的帮助，有一点医药的帮助。但是许多的时候，神也许不要你有医药的帮助，神能一下子就医治你。
　
　　我们在这里必须看见医治总是在神的手里。我们要学习仰望医病的神！在旧约里，神有一个名字：“我耶和华是医治你的。”（出十五26）这个神的名字，是一个动词，是一个特别的名字。所以我们要学习仰望医病的耶和华，祂会恩待祂自己的儿女。
　
　　一个人生病的时候，所该作的第一件事是把生病的原因找出来。原因找出来之后，有好几个作法，有一个是请教会的长老来祷告，来抹油（雅五14~15）。这是圣经对于信徒生病唯一的命令：“你们中间有病了的呢，他就该请教会的长老来；他们可以奉主的名用油抹他，为他祷告；出于信心的祈祷，要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。”
　　当你有病，在神面前有对付的时候，其中有一件事就是请教会的长老来替你抹油。这件事的意思就是说，让元首的膏油能流到你这一个肢体上来。你是身体上的一部分，盼望说，元首的膏油能流到你这一个肢体上来。当生命从你身上经过的时候，有的疾病就过去了。抹油的目的，乃是要得着元首的膏油。因为你在那里有悖逆的事，有犯罪的事，或者有任何其他的事，使你这一个人离开了身体的保护，离开了身体的循环。所以你请教会的长老来，把你摆在身体的循环里，摆在基督的身体里，再得着生命的流通。
　　无论哪一个肢体，他在那一个地位上一出事情，身体的生命在他那一部分就不流通。膏油的涂抹，就是把那一个流通恢复。所以你们要把教会的长老请来，他们在教会里是代表，是地方身体的代表，让他们代表身体替你抹油，让元首的膏油流到你这一个不能流通的肢体上。以我们的经历来看，这样的抹油，能叫很重的病人立刻起来。我们看见许多的事，按着人看是没有办法的，但是主很快的叫人转过来，人就得着了医治。
　
　　也有的时候，你能够找到疾病的另一个原因，就是个人主义。请记得，个人主义是一个人生病最大的原因。有的人有个人主义，随着自己的意思行事，什么都是一个人来，什么都是一个人干。神的管教如果在他身上，他马上生病。因为身体的供应，不能临到这一个肢体。如果一个人生病，是因为这一个原因，他就需要身体的供应从他身上再通过。
　　我不敢说，疾病的问题就是这样简单，因为疾病的原因有许许多多。有的是因为违背主的命令，有的是因为主叫你作一件事，你没有作，有的是因为犯了一个罪，有的是因为个人主义。有的人有个人主义，神让他去，不管教。但是，许多人，特别是认识教会的人，一有个人主义，立刻会生病。不认识教会的人，反而少病，越认识教会的人，越与教会有关系的人，主把他摆在一种情形里，他一有个人主义，主就不让他过去。
　　有的时候，也许是因为你污秽了你的身体。凡人污秽这一个身体的，神就毁坏这一个殿。
　　在这里有许多原因，我没有法子给你们一个方案。我只是给你们看见说，疾病定规是有原因的。所以如果你生病的话，你总是要找出原因来。也许有一个原因，也许有许多原因。你把原因找出来，就要一一的承认。然后再把教会的负责人请来，在神面前一同认罪，一同祷告，请他们替你涂抹膏油，再恢复身体的生命。生命一流通在你身上，你看见，疾病就除去。虽然我们相信天然的原因，但是另一面，我们看见属灵的事胜于天然的事。属灵的一对付，疾病就全然好了。
　
　
　　有一件顶奇妙的事，就是外教人有疾病容易得着医治，基督徒却不那么容易。新约圣经给我们看见，外教人去寻找主的时候，疾病差不多马上得着医治。圣经里也给我们看见医病的恩赐，叫我们医治弟兄的病，也医治外教人的病。但是圣经里给我们看见，有的基督徒没有得着医治。特罗非摩是一个，提摩太是一个，保罗是一个，这三个都是新约里最好的弟兄。保罗把特罗非摩留在米利都，因为他生病，没有辨法（提后四20）。提摩太生病的时候，保罗劝他喝一点酒，因他的胃口不清，没有得着医治（提前五23）。保罗自己，不管是眼睛的病也好，是其他的病也好，总是相当苦，相当软弱。不然的话，他不会说在肉体里有一根刺（林后十二7）。刺总是扎人的。不要说是大的刺，就是顶小的刺；不要说扎在肉体里，就是扎在手指头里，都使人觉得非常不舒服。保罗所受的，不是一根小的刺，乃是一根大的刺。这一根刺，是叫他整个身体都不舒服的。他是用软弱的字眼，就可知这病是何等的叫他为难！我们看见，这三个人都是最好的弟兄，但是，他们都没有得着医治，他们都忍受了疾病。
　　所以你们看见，疾病与犯罪不一样。犯罪没有圣洁的果效，但疾病有圣洁的果效。有的人把疾病与犯罪合在一起看，这就错了。疾病与犯罪，有的地方是一样的，也有的地方是不一样的。人犯罪，是越犯罪越污秽；但人生病，却不是越生越污秽，乃是越生越圣洁。因为疾病有神管教的手，疾病在一个人身上会产生管教的结果。在这一种情形之下，神的儿女就要学习服在神大能的手下。
　
　　你如果有疾病，就应当学习在神面前一一的对付。对付完了之后，如果看见是神的手加在你身上，免得你骄傲放肆，和罪人一样随便；你就要记得说，你不只要接受这一个疾病，你还要接受这一个疾病的教训。光生病没有用，必须接受疾病的教训才有用。不是疾病能叫人圣洁，是接受疾病的教训才能叫人圣洁。所以你必须看见说，在这一个病里面到底有什么好处，到底发生了什么果效。或者有神的手在里面，要叫我谦卑，像保罗一样，免得我因着所得的启示太大而自高。或者因为我个性太强，神把一个疾病放在我身上，叫我学习软下来，所以不立刻医治我。生病没有用处，软才有用处；你如果不软，生一辈子的病也没有用处。许多人生了一辈子的病，而主要他对付的那一点他没有学。如果是这样，就这一个疾病是白白临到他身上。也许有的时候，经过了一个时期，病也会好了。虽然病过去了，但是主不放松，也许还有别的事情发生。所以，我们一有病，必须到主面前去，看主在这里要说什么话。
　　许多时候，你看见主有管教。有的人，神是特别借着疾病管教他，特别摸着他的某一点。
　
　　所以千万不要以为疾病是可怕的事，因为这一把刀，不是在别人手里。我告诉你们说，如果是一位弟兄替我修面，就是用一把大的刀，我也不怕。如果是你的仇敌，他替你理发，就可怕。我们要问说，这一把刀是在谁的手里？如果我和某医生有仇，他要替我施行手术，我怕。如果这一把刀是在弟兄的手里，我不怕。请你们记得，疾病是在神的手里。有许多生病的弟兄姊妹，那么急自己健康的情形，好像疾病是在敌人的手里一样。
　　请你们记得，神把疾病都量过了。撒但是疾病的创造者，我相信撒但会叫人生病。但是读约伯记的人，都知道这是经过神的许可的，这是经过神的限制的。约伯记清楚给我们看见，没有经过神的许可，撒但不能叫你生病；没有经过神的限制，撒但也不能叫你生病。在这里有神的许可，有神的限制。你看见约伯的事，神许可他病，但是不许可伤害他的生命。所以请记得，每一次病临到我们身上，不要那样绝望，不要那样焦急，觉得非好不可。不要以为拖得太长了，就那样怕死。
　　请你记得，疾病是在神的手里，是量好的，是有限制的。等到约伯受试炼到够了的时候，疾病就过去，因为疾病成功了神的目的在他身上。我们看见约伯的事，神对付他是有结局的（雅五11）。我告诉你们，有许多人生病而没有结局，没有学到功课。要知道，所有的疾病都是在主手里，所有的疾病都是主所给我们的。许多时候，你只要一认罪，事情就过去。
　
　　主让许多的病留在我们身上，乃是要我们学习功课。那一个功课越早学习，那一个疾病就越早过去。有许多人非常的爱自己。我顶直的说，有许多人生病，没有别的缘故，就是因为他爱自己。有许多人爱自己爱到一个地步，非生病不可。主如果不是把你爱自己的心挤出去，你在神的手里没有多大的用处。所以要学习作一个不爱自己的人。
　　有的人一天到晚所想的，都是他自己。整个世界都是为着他的，他是地的中心，他是宇宙的中心，全世界的人都应当为他活着。他一天到晚所想的，都是自己，每一样东西都是围绕着他的。神在天上是为着他的，神在地上是为着他的，基督是为着他的，教会是为着他的，全世界都是为着他的。我告诉你，神没有辨法，神必须把他这一个中心打掉。有许多人的病，不容易好，是什么缘故？因为他盼望得着人的同情。我知道，好些姊妹都有这样的经历。许多时候，是你拒绝了人的同情，疾病才好起来。
　　也有许多人生病，是因为他喜欢病。因为只有在生病的时候，人才爱他，所以他喜欢病。不生病，人就不爱你，所以你就要常常生病，好叫人常常爱你；你就要长久的生病，好叫人长久的爱你。我曾看见这样的事实。一直等到有人到他面前去，重重的责备他一下，告诉他说，你这样生病，是因为你爱自己，是因为你要人爱你，是因为你盼望借着病得着人的注意，借着病叫人来看你，借着病叫人来体谅你，所以你老是病。他如果在神面前是受对付的，他一看见这个原因，病就立刻好了。
　　在这二十多年中，我能够写出几十几百件事来，告诉你们，许多人生病有许多的原因。但是人如果在那里有对付，把那一个原因找出来，把那一个原因除去，疾病就立刻得着医治。那一个原因不除去，就得不着医治。
　　我知道有一位弟兄，是一个寻找人爱的人，盼望人爱他，盼望人向他说好话，盼望人来看他，盼望人特别温柔的对待他。所以无论谁问他好不好的时候，他总是说，昨天晚上怎样怎样，今天早晨怎样怎样。他能很仔细的说，差不多从几分钟到几分钟发热，从几分钟到几分钟头痛，从几分钟到几分钟呼吸多少次，从几分钟到几分钟心跳多少次。他就是在一个很长的时间里，常常不舒服。他总是把他的不舒服告诉人，他要得着人温柔的同情。你去问他，他别的话都没有，天天都是那些生病的故事。他自己也希奇，一直问我说，为什么他得不着医治？
　　我告诉你们说，人说直话不是那么便当的事，是要出代价的。有一天我里面有了力量，就对他说，你生病没有别的原因，就是因为你喜欢病。他说，没有这件事。我说，疾病不是你所爱的么？你就怕这一个病离开你，你爱它。他否认。但我说，你就是喜欢人的同情，你就是喜欢人的爱，你就是喜欢人的照顾，你就是喜欢人待你好，你不能用其他的方法得着这一切，所以你就用病来得着。如果你在神面前要得着医治，就这一个非除去不可！你必须学习在人问你好不好的时候，回答说，“好，很好！”看看是什么结果！人问你，“昨天晚上怎样？”你要说，“好！”他说，“我的心是很诚实的，我不能撒谎。我是觉得不好。如果昨天晚上真是不好，怎么办？”我说，“我念一节圣经给你听，书念妇人的儿子死在床上，她去见以利沙，以利沙叫仆人问她说：你平安么？孩子平安么？她说，平安！（王下四18~26。）但是她孩子已经死了，已经放在床上了。为什么她说平安呢？因为她信。她信神要将她的儿子救活过来。今天你也能够信。人问你，昨天晚上好么？你说，好，死了也是好的。要相信好。”他听了这话，就没有话说了。我告诉你们，等他除去自爱的心，等他弃绝人的表同情，等他弃绝盼望人来安慰他的心，他的病就这样去掉了。
　　你们必须看见，有许多的疾病都有内在的原因，也有在疾病之外的原因。所以，人要在神面前学习相信，总是在神达到祂目的的时候，疾病就过去。神在你身上，在属灵方面，能达到祂的目的的时候，你的疾病就过去。
　
　　像保罗、提摩太、特罗非摩那些人，我相信到保罗写提摩太后书的时候，他们的疾病还是继续着。但是他们承认这一个和他们的工作有益处；为着神的荣耀在他们身上，他们在那里学习照顾自己，不敢随便。保罗劝提摩太喝一点酒，在吃的事情上要有照顾。但是另一方面，为着事奉神，不能不工作。当然主是给他恩典，叫他胜过他的软弱。保罗虽然生着病，但是他仍然工作。我们读保罗的书信，我想他所作的，恐怕能抵得上普通十个人所作的。神用他这一个软弱的人，能够胜过十个刚强的人。虽然他身体软弱，但神给他能力，给他生命来作。
　　不过像保罗、提摩太、特罗非摩这样继续病的，在圣经里不多。神所特别要用的人，神所特别要造就的人，神才给他有这样的情形。至于普通一般的弟兄，特别是初信的，一有病，就要看有没有罪？你承认了那一个罪，把那一个罪一除去，就很容易得着医治。
　　末了，我愿意你们在主面前看见，有的时候撒但有忽然的攻击，有的时候是因为你违反了天然的律，不一定有属灵的原因。这一切都可以带到主的面前来。如果是仇敌的攻击，你奉主的名一责备就过去。有一位姊妹，有一次生病，热度一直不退。什么别的原因都没有，后来找出来是撒但的攻击。她奉着主的名一责备，病就过去了。
　　有的时候，是因违背了天然的律。把手摆在火里面，定规会烧坏。应该照顾自自己的地方，就得好好照顾，不要等到生了病才来认罪。我承认，你如果认罪，你定规能得赦免，但是不要等到犯了罪，身体出了毛病，才盼望神给你医治。平日该照顾的总得照顾。
　
　　当人在神面前求医治的时候，那一条路到底如何呢？我想这一件事也得稍微说一下。
　　我想在新约里，特别在马可福音里，有三句话，我是花了许多工夫在那里学的。我学得那三句话特别有用处，最少在我身上特别有用处。第一是主的能力的问题，第二是主的旨意的问题，第三是主的行为的问题。
　
　　我自己有一次生病的时候，读马可福音，看见有的话特别有用处。第一段是在马可九章，英文改订本翻得非常好，和希腊文完全一样。中文的也好，不过你们需要加上标点。九22节：“你若能作什么。”在“你若能”三个字旁边都该加上双圈。23节的“信”字旁边有“…，”意思说这一个字在原文里是没有的。你再把二十三节的“你若能”加上引号，又加上惊叹号。你们听我读：“耶稣问他父亲说，他得这病，有多少日子呢？回答说，从小的时候。鬼屡次把他扔在火里、水里，要灭他；你若能作什么，求你怜悯我们，帮助我们。耶稣对他说，‘你若能！’在信的人，凡事都能。”你们懂得这一句话么？那一个父亲对主耶稣说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”怎么说“你若能？”主耶稣所说的“你若能”这三个字，就是那一个父亲所说的“你若能”。主耶稣是重复说那一个父亲所说的。父亲说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”在信的人凡事都能。在这里不是“你若能”的问题，在这里是信不信的问题。在信的人凡事都能。
　　人在生病的时候，往往是充满了疑惑，不相信神的能力。好像说，细菌的力量比神的力量大；好像说，在显微镜底下看细菌的力量比神的力量还要大。当有疾病的试炼来的时候，你看见细菌是那么大的从你身上显出来。但是当一个人生病而疑惑神的能力的时候，你看见主耶稣责备他。你在圣经里很少看见，主耶稣有一次说话像这一次这样打断人的话。主在那里说，“你若能！”好像说，主在那里气了，发怒了！（主原谅我说这话。）好像说，当那一个父亲说，你若能作什么，就求你帮助我；主耶稣听见这话，就说，“怎么说“你若能？”什么“你若能？”在信的人凡事都能！不是“你若能”的问题，是你信不信的问题，怎么问我能不能？”所以，神的儿女一生病，第一件事要学习仰起头来说，“主，你能！”
　　你们记得，主耶稣那一次医治瘫子的病（我非常喜欢主所说的话，因为主耶稣每一次说的话用的字都是非常准），祂对法利赛人说，“或对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，那一样容易呢？”（可二9。）法利赛人的思想定规是说“你的罪赦了”容易。你说一句话，当然是容易的，随你说好了，谁都看不见。但要说“起来行走”就不容易。但是主耶稣所说的话，是证明说祂能赦罪，祂也能医病。你们仔细的来看主耶稣的问题。你们想看，这样说好不好？“是说，小子，你的罪赦了‘难’呢？或者是说，你的病好了，拿你的褥子行走‘难’呢？”可是主耶稣换一个字来说，祂说，是说“你的罪赦了”容易呢？或者说“起来，拿你的褥子行走”容易呢？
　　主耶稣是说那一样更容易。因为从主的眼光看来，两样都是容易的。赦罪是容易的，叫瘫子起来走路也是容易的，所以说那一样更容易。实在说来，问法利赛人的问题是那一样更难？以法利赛人来看，赦罪是难的，叫瘫子拿着褥子走也是难的。两样都是难的，不过要比较看那一样更难？但是主耶稣说，那一样更容易。
　
　　不错，祂能；但是我怎么知道，祂肯医治我？我不知道祂的旨意。也许主不要医治我，怎么办？这是另外一个故事。可一41：“耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧！”所以，第二个问题就是说，一个人生病的时候，光是学习知道神的能力还没有用，还要学习知道神肯才有用。祂的能力无论多么大，若是祂不肯医治我，有什么用？这里的难处，不是说神能不能的问题，乃是说神肯不肯的问题。神如果没有意思医治我的病，祂的能力无论多么大，都与我没有关系。所以第一个问题要解决的是神“能”，第二个问题要解决的就是神“肯”。在这里你们看见一件事，主耶稣对长大麻风的人说：“我肯。”全世界没有第二种的病，像大麻风那样污秽。所有的病在旧约都是病，但是大麻风是污秽；因为长大麻风的人，你一摸他，你也要长大麻风。主耶稣如果摸他，主耶稣也要长大麻风（这是按着人来说的）。但是祂的爱心非常大，所以祂说，“我肯！”主耶稣伸手摸他，他就洁净了！长大麻风的人，主也肯叫他洁净，我的病主不肯医治么？所以你能说“神能”。“神肯”。所以光知道神能不够，还要知道神肯。
　
　　神愿意医治还不够，祂还得作一件事，这要看马可十一章里面所说的话：“我实在告诉你们，无论何人对这座山说，你挪开此地投在海里；他若心里不疑惑，只信他所说的必成，就必给他成了。所以我告诉你们，凡你们祷告祈求的，无论是什么（疾病也在里面），只要信是得着的，就必得着。”（23~24）这里是讲到“神曾”。现在我们看见了神能，神肯，神曾。
　　什么叫作信心？信心不只相信神能，神肯，也是相信神已经作了，神已经成功了。你如果信是得着的，就必得着。你如果能信，就有把握知道神能，神肯。神如果给你话，你就能够感谢神：神医治了我的病，神已经作了！许多人就是在这里模糊了，叫病得不着医治。因为他一直在那里盼望得着医治。盼望是将来的事，相信乃是已过的事。我相信神定规医治我，这个医治可能在二十年以后；我相信神定规要医治我的病，这个医治可能在一百年以后。一切真实地信心都是能爬起来说，感谢神，祂医治了我的病！感谢神，我得着了！感谢神，我洁净了！感谢神，我好了！所以信心到了完全的时候，不只说神能不能，神肯不肯，乃是说神曾作了没有。
　　神已经作了！神曾听了我的祷告，神曾用祂的话医治了我，神已经作成功了！凡信是得着的，就必得着。许多人的信心都是“要”得着的信心，所以老得不着。我们应该有“是”得着的信心。我们的信心都是讲“是”的，不是讲“要”的。
　　我引一个简单地比方。如果我们今天传福音，有一个人听了福音，明白了、悔改了；他说，他相信了。你问他，“你信了主耶稣没有？”他说，“信了。”你问他，“你得救了没有？”他说，“我会得救。”你知道这不行。你问他，“你得救了没有？”他说，“我必定得救。”你知道也不行。你问他，“你真的必定得救么？”他说，“我想我定规会得救的。”我告诉你，你总觉得那一个味道不对。他说要得救，会得救，一定会得救，那一个味道不对。你问他，“相信主耶稣没有？得救没有？”他说，“得救了！”你知道那一个味道对。人相信了，就是得救了。照样，所有的信心，都是已过的，都是与得救的信心一样的。不是我相信了，定规会得着医治，定规会好，定规要好。这不是信心。人一相信，就要说，“感谢神，我得着了医治。”
　　我们要把这三个抓牢：神能，神肯，神曾。人的信心一摸着神曾的时候，疾病就过去。
　　关于疾病的问题，有几件事是我们在神面前要看的：
　
　　人在没有犯罪之先，人没有疾病，人不生病；人在犯罪之后，人才生病。所以，按普通来说，疾病和死亡一样，是从罪恶来的。因一人犯了罪，罪和死就进入了世界。死如何因着罪临到众人，照样疾病也因着罪临到众人。众人虽然没有犯像亚当一样的罪，但是因着亚当犯了罪，众人也都像亚当一样──死了。有了罪就有死。在罪和死之间，有一个东西，我们称它作疾病。这是普通的疾病的来源。
　　可是等到疾病临到个人身上的时候，却有两种不同的原因。一种的疾病，是从罪恶来的；一种的疾病，不是从罪恶来的。有的疾病不是从罪恶来的。我们要把这两个分开。没有罪，定规没有疾病，就像没有罪就没有死亡一样。世界上若没有死亡，就也没有疾病。有了罪，就有死；有了死，就有疾病。但是在个人身上，有许多人生病是因为犯罪；也有许多人生病不是因为犯罪。所以，我们要把个人生病与犯罪的关系，和人类生病与犯罪的关系，有一个清楚地分开。
　
　　你们记得，在旧约里（利未记和民数记），如果以色列人肯顺服神，行神的路，不违背神的律法，不犯罪，神就要保护他们脱离许多的疾病。在那些地方，神明显的给我们看见，有许多的疾病，是从违背主而来的，是从犯罪而来的。
　　到了新约，我们也看见，有的人生病，是因为犯罪。保罗告诉我们说，有一个人犯了罪，他要将这一个人的身体交给撒但（林前五4~5）。这明显给我们看见，生病是从犯罪来的。轻的是疾病，重的是死亡。凭哥林多后书来看（七9~10），保罗是叫他病，不是叫他死。因为那一个人后来懊悔，生出永不后悔的懊悔来。保罗说，你们就应当赦免他（二6~7）。哥林多前书是说要将这一个人的身体交给撒但，不是要将他的生命交给撒但。将他的身体交给撒但，是叫他生病，不是叫他死。这明显给我们看见，这一个人因犯罪，所以生病。
　　保罗又告诉我们说，在哥林多教会中，有人不分辨身体而吃主的饼、喝主的杯，所以在他们中间，有好些软弱的，与患病的，死的也不少（林前十一29~30）。可见违背主，乃是他们生病的原因。
　　我们有够清楚圣经的话，就是说，有许多人所以生病，乃是因为犯罪（不是所有的人）。所以，生病时，第一要查考的，就是有没有得罪神。有许多人，能找出来是因为得罪神，所以生病。
　　按我个人所认识、所知道的弟兄姊妹，我能够引一百几十个人的事，来证明说，他们在主面前查考他们为什么缘故生病，结果找出来都是因为有罪。他们有一次专一的悖逆，有一次专一的不遵守主的话，走错了路。等到他们把那一个罪找出来，承认了之后，疾病也就过去了。许多弟兄姊妹有这样的经历，我也有许多同样的经历。你在神面前一找出原因，病立刻就可以过去。这是医学所没有法子解释的。
　　疾病，不一定是从罪来的；但是许多疾病是从罪来的。以疾病这一个问题来说，像死一样是从罪来的。但是疾病在个人身上，不一定是从罪来的，不过许多时候，也是从罪来的。我们承认，有许多病，能找出它天然的原因，但是我们不要把病都推到天然的原因上去。
　　我们必须承认这一件事，许多时候，人有疾病，明显是因为有罪在里面。我记得，有一个弟兄是一个医学教授，他在重庆上海医学院教书的时候，曾对学生们提起：我们找出很多的疾病都有它天然的原因。像葡萄球菌、链球菌、肺炎球菌，都引出了多少病。一种的菌，就有某几种的病生出来；有各种各样的菌，就生出各种各样的病。不错，我们作医生的人，能够找出什么种的菌，生出什么种的病；但是我们没有法子定规，为什么这一种菌，这一个人不被传染，而那一个人被传染了。十个人同时进到一个房间里去，大家都和这一种菌接触，结果有的人身体很好反而传染了，有的人身体不好反而没有传染。按理是身体不好的人容易传染，身体好的人不容易传染；但事实是身体不好的人没有被传染，身体最好的人反而被传染了。也许条件够的人不被传染，条件不够的人反而被传染。这是没有法子解释的！他说，我们承认，在天然的原因之外，还有神的支配。我想这是一句很好的话。许多时候，各种的防范都齐备了，但人还是会生病。
　　我还记得，我有一个同学对我说起，当他在协和医院的时候，有一个教授脾气顶大，但是学问非常好。他考试时，问题总是很简单地。有一次他出一个问题，是很简单地，可是许多人都不能答。他问说，为什么缘故人生肺病？许多同学都答说，因为有结核的菌。凡这样答的，都被他打×。他说，世界上充满结核的菌，那么全世界的人都要生结核病了？他说，结核菌要在合式的条件之下，才会长结核的病；你不能说光有结核的菌，就能长结核的病。学生以为有菌就长病，忘记了要有合式的情形。基督徒生病也是这样。虽然世界上有许多天然的理由，但是需要在那一个合式的条件之下，神才让这件事发生，基督徒才生病。不在那一个合式的条件之下，神就不让这一件事发生。
　
　　我们绝对相信天然方面疾病的原因。我们有够多的理由，够多科学上的根据，说疾病是有天然的原因的。但是我们承认，有好些的病，在许多神的儿女身上，的确是因为犯罪；的确像林前十一章所说的，是因为得罪神。所以你要在神面前求医治，倒不如在神面前求赦免。人应当在神面前先求赦免，然后求医治。
　　许多时候，一病就能找出来，我是在那里得罪了主，我是在那里没有顺服主，我是在那里不听主的话，我是在那一件事情上，没有听主的话。你祷告主，一找出那一个罪来，你的病就好了。我看见许多人，都是这一种情形。在主面前的问题一解决，病就过去。这是一件很希奇的事。所以，第一件事要清楚地，乃是罪恶与疾病的关系。因为以普通来说，疾病是从罪来的；以个人来说，有的疾病也是从罪来的。
　
　
　　赛五三4~5：“祂（基督）诚然担当我们的忧患，背负我们的痛苦；我们却以为祂受责罚，被神击打苦待了。那知祂为我们的过犯受害，为我们的罪孽压伤；因祂受的刑罚我们得平安；因祂受的鞭伤我们得医治。”
　　以赛亚五十三章，在新约里是被引用得最多的一章。这一章圣经，特别讲到主如何作我们的救主。4节说，“祂诚然担当我们的忧患，背负我们的痛苦。”这一节话，在太八17是这样说，“祂代替我们的软弱，担当我们的疾病。”这是另外一个翻译。这是圣灵指教马太说，主耶稣来到地上的时候，祂是一个人来代替我们的软弱，担当我们的疾病。我们要特别注意，当主耶稣来到地上的时候，祂还没有死在十字架上，就在那里背负我们的痛苦，代替我们的软弱。这就是说，主耶稣在地上是把医病当作祂的负担，把医病当作祂的事情。祂不只在那里传福音，祂也在那里医病。祂不只在那里传福音，祂也在那里叫软弱的人刚强，叫枯干的手好了，叫长大麻风的洁净，叫瘫痪的人起来走回家去。祂在那里医治各样的疾病。主耶稣在地上是以传道为事，也是以行神迹为事；是以行善为事，是以栽培门徒为事，也是以医病赶鬼为事。我们要看见，主耶稣的工作，就是要推翻从罪来的疾病。主耶稣来到地上，是来对付罪，是来对付死，也是来对付病。
　
　　有一节圣经是许多神的儿女顶熟的，我自己也喜欢常常念它，就是诗篇一百零三篇。大卫说，“我的心哪！你要称颂耶和华；凡在我里面的，也要称颂祂的圣名。”为什么缘故呢？“我的心哪！你要称颂耶和华，不可忘记祂的一切恩惠！”什么恩惠呢？他说，“祂赦免你的一切罪孽，医治你的一切疾病。”
　　我愿意弟兄姊妹们看见，疾病有两个配偶。－诗篇一个是把疾病配在死亡里，－诗篇一个是把疾病配在罪恶里。疾病和死亡是一个配偶，疾病和罪是另外一个配偶。疾病和死亡的配偶，我们前面已经看过：犯罪的结果是死，因着要死，所以有病。那两个都是结果。疾病和死亡的性质一样，都是从罪来的。从诗篇一百零三篇看见，疾病和罪又是一对。他说：“祂赦免你的一切罪孽，医治你的一切疾病。”因我的灵魂有罪，所以我的身体有病。主对付我灵魂的罪，把我灵魂的罪赦免了，所以我的身体的疾病也得了医治。身体上的难处，－诗篇一面是罪在里面，－诗篇一面是病在外面。今天主把这两个都替我除去了。
　
　　不过我们要分清这一点，就是说，神赦免我们的罪，和神医治我们的病，有一个基本的不同。神对付我们的罪，和神对付我们的病不一样。当主耶稣钉死在十字架上的时候，祂担当了我们的罪。我要问你们：有没有留下一个罪不赦免？没有。因为神的工作是那样完全，到一个地步，罪完全被抹煞，完全被除去。主耶稣还活在地上的时候，就担当我们的疾病，代替我们的软弱。但是，祂担当我们的疾病，并没有把一切的疾病都除去；祂代替我们的软弱，并没有把一切的软弱都除去。并且保罗反而说，“我什么时候软弱，什么时候就刚强了。”（林后十二10）保罗没有说，“我什么时候犯罪，什么时候就圣洁了。”你看见罪是彻底的、无限的被除去；病却不是彻底的、无限的被除去。所以疾病在主救赎里的情形，与罪不一样。罪是无限的被除去，疾病是有限的被除去。
　　提摩太的胃，还是软弱的。在这里有一个主的仆人，主容让那一个软弱留在他身上。在救恩里、在救赎里，罪是完全被除去的，但是疾病没有完全被除去。对于主耶稣的工作，有一班人以为主耶稣只是对付罪，没有对付病；有一班人以为主耶稣对付罪的范围有多大，对付病的范围也有多大。但我们不是这样看法。因圣经明显给我们看见，主耶稣的工作，对付罪，也对付病；不过对付罪是无限的，对付病是有限的。你必须看见，主对付罪的问题是无限的，是把整个罪的问题都解决了。神的羔羊，背负了任何人的罪；羔羊的血，除去了全世界人的罪。罪的问题都解决了，但是，在神的儿女中，还是有病。
　　我们今天可以在神面前这样看：神的儿女实在是不必有这么多的病人，因为主耶稣的确也担当了我们的病。主来到世界的时候，祂的确注重医病的事。虽然主在十字架上不是那样完全的担当了我们的病，但是在祂的工作里也包括了对付病。因为以赛亚五十三章的应验，乃是应验在马太八章，不是应验在马太二十七章。这应验是在各各他山上之前。祂不是到各各他山上才担当我们的疾病，乃是在各各他山之前，在地上，就担当我们的疾病。所以，担当疾病的事，没有像担当罪那样的无限。这是相当清楚地。
　
　　信主的人有生病的原因。恐怕有许多人失去疾病得着医治的机会，因为他们在主面前，没有看见主担当他们的疾病。或者我再多说几句：除非你能有把握像保罗那样，一次、两次、三次求过主，知道了你的疾病留着是与你有益处，否则你还是求医治的好。保罗是祷告到第三次，清楚了。主给他看见说，软弱对于你更有好处，我的恩典是够你用的，你的软弱正好叫我的能力更得着彰显。所以保罗就接受那一个软弱。因此一个人若没有清楚看见神要他背负那一个软弱，背负那一个疾病，他尽可以大胆的向主求，求主背负他的软弱，求主背负他的疾病，他可以求医治。神的儿女活在地上，不是为着生病，乃是为着荣耀神。如果生病能够荣耀神，那是顶好的事。但是许多的疾病，不一定能荣耀神。所以当你生病的时候，要在神面前学习倚靠，学习知道主耶稣是一位担当疾病的救主。许多的病人，当主在地上的时候，主也医治他们。主是昨日、今日、一直到永远不改变的主，所以我们可以求祂的医治。我们可以将我们的病，托在主的手里。
　
　
　　每一次，一个信徒一生病，就应该先在主面前寻找这一个生病的原因，不应该很急的在那里寻求医治。现在我们要说到一个疾病的过程。每一个人，一有疾病，第一件事该清楚找出疾病的原因。保罗的病，保罗自己非常清楚，这是一个很好的榜样。神要我们清楚知道那一个疾病的原因在那里。我们要找找看，我有没有违背主？有没有犯罪？有没有亏欠人？有没有违背什么天然的律？有没有特别忽略了什么事情？请你们记得：许多时候，我们违背了天然的律，也是得罪神。因为这些律是神所造的，是神所定规的；神管理宇宙，就是借着这些天然的律。所以疾病总是有原因的。
　
　　有许多人，一生病就怕死，一生病就去找医生，一生病就急切的盼望得医治。这不是信徒所该有的态度。每一个人生病的时候，要先找出生病的原因。许多弟兄姊妹，一点忍耐都没有。他们一生病，第一件事就是想法子求医治，很急的找医生。你是怕这一个宝贝的性命会丢掉，一面祷告好像要抓住神来医治你，一面又去找医生吃药打针。你就是怕，就是宝贝你这一条命。这是明显给我们看见，你是如何充满了自己。你在平常的时候，是充满了自己；等到一生病，就赶快求医治，更是充满了自己。不会平时充满了自己，而到生病的时候，就不充满自己。平时充满了自己的人，一生病，就必定焦急的寻求医治。
　
　　我告诉你们说，焦急也没有用处。因为你是一个属乎神的人，在这一种的情形里，你要得着医治，没有那么简单。就是这一次得着了医治，下一次病还会来，还有另外的病要来。人必须先解决在神面前的问题，然后才能解决身体的问题。在神面前的问题若没有解决，就身体的问题也没法解决。所以，有疾病的时候，先要在神面前找出那一个原因在那里，然后求医治。你要接受疾病所要给你的学习，就是你碰着急症的时候，你也能够对付这一个问题。你如果能在神面前对付的话，你看见主能在很短的时间内给你解决。
　　许多时候你能找出，你有罪、你有错，所以你病倒了。因此你必须在神面前认罪，求神赦免，然后你在神面前才可以盼望得着医治。或者当你在神面前走得稍微远一点的时候，你要看见，在这里不只有罪的问题，还有撒但攻击的问题。有的时候，是神管教的问题，为要叫你这一个人，在神面前能够更圣洁、更柔软、更降服。有许多的原因，你在神面前要一一的对付。当你对付的时候，你就看见说，你的疾病到底是为着什么缘故。有的时候，神让你有一点天然的帮助，有一点医药的帮助。但是许多的时候，神也许不要你有医药的帮助，神能一下子就医治你。
　
　　我们在这里必须看见医治总是在神的手里。我们要学习仰望医病的神！在旧约里，神有一个名字：“我耶和华是医治你的。”（出十五26）这个神的名字，是一个动词，是一个特别的名字。所以我们要学习仰望医病的耶和华，祂会恩待祂自己的儿女。
　
　　一个人生病的时候，所该作的第一件事是把生病的原因找出来。原因找出来之后，有好几个作法，有一个是请教会的长老来祷告，来抹油（雅五14~15）。这是圣经对于信徒生病唯一的命令：“你们中间有病了的呢，他就该请教会的长老来；他们可以奉主的名用油抹他，为他祷告；出于信心的祈祷，要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。”
　　当你有病，在神面前有对付的时候，其中有一件事就是请教会的长老来替你抹油。这件事的意思就是说，让元首的膏油能流到你这一个肢体上来。你是身体上的一部分，盼望说，元首的膏油能流到你这一个肢体上来。当生命从你身上经过的时候，有的疾病就过去了。抹油的目的，乃是要得着元首的膏油。因为你在那里有悖逆的事，有犯罪的事，或者有任何其他的事，使你这一个人离开了身体的保护，离开了身体的循环。所以你请教会的长老来，把你摆在身体的循环里，摆在基督的身体里，再得着生命的流通。
　　无论哪一个肢体，他在那一个地位上一出事情，身体的生命在他那一部分就不流通。膏油的涂抹，就是把那一个流通恢复。所以你们要把教会的长老请来，他们在教会里是代表，是地方身体的代表，让他们代表身体替你抹油，让元首的膏油流到你这一个不能流通的肢体上。以我们的经历来看，这样的抹油，能叫很重的病人立刻起来。我们看见许多的事，按着人看是没有办法的，但是主很快的叫人转过来，人就得着了医治。
　
　　也有的时候，你能够找到疾病的另一个原因，就是个人主义。请记得，个人主义是一个人生病最大的原因。有的人有个人主义，随着自己的意思行事，什么都是一个人来，什么都是一个人干。神的管教如果在他身上，他马上生病。因为身体的供应，不能临到这一个肢体。如果一个人生病，是因为这一个原因，他就需要身体的供应从他身上再通过。
　　我不敢说，疾病的问题就是这样简单，因为疾病的原因有许许多多。有的是因为违背主的命令，有的是因为主叫你作一件事，你没有作，有的是因为犯了一个罪，有的是因为个人主义。有的人有个人主义，神让他去，不管教。但是，许多人，特别是认识教会的人，一有个人主义，立刻会生病。不认识教会的人，反而少病，越认识教会的人，越与教会有关系的人，主把他摆在一种情形里，他一有个人主义，主就不让他过去。
　　有的时候，也许是因为你污秽了你的身体。凡人污秽这一个身体的，神就毁坏这一个殿。
　　在这里有许多原因，我没有法子给你们一个方案。我只是给你们看见说，疾病定规是有原因的。所以如果你生病的话，你总是要找出原因来。也许有一个原因，也许有许多原因。你把原因找出来，就要一一的承认。然后再把教会的负责人请来，在神面前一同认罪，一同祷告，请他们替你涂抹膏油，再恢复身体的生命。生命一流通在你身上，你看见，疾病就除去。虽然我们相信天然的原因，但是另一面，我们看见属灵的事胜于天然的事。属灵的一对付，疾病就全然好了。
　
　
　　有一件顶奇妙的事，就是外教人有疾病容易得着医治，基督徒却不那么容易。新约圣经给我们看见，外教人去寻找主的时候，疾病差不多马上得着医治。圣经里也给我们看见医病的恩赐，叫我们医治弟兄的病，也医治外教人的病。但是圣经里给我们看见，有的基督徒没有得着医治。特罗非摩是一个，提摩太是一个，保罗是一个，这三个都是新约里最好的弟兄。保罗把特罗非摩留在米利都，因为他生病，没有辨法（提后四20）。提摩太生病的时候，保罗劝他喝一点酒，因他的胃口不清，没有得着医治（提前五23）。保罗自己，不管是眼睛的病也好，是其他的病也好，总是相当苦，相当软弱。不然的话，他不会说在肉体里有一根刺（林后十二7）。刺总是扎人的。不要说是大的刺，就是顶小的刺；不要说扎在肉体里，就是扎在手指头里，都使人觉得非常不舒服。保罗所受的，不是一根小的刺，乃是一根大的刺。这一根刺，是叫他整个身体都不舒服的。他是用软弱的字眼，就可知这病是何等的叫他为难！我们看见，这三个人都是最好的弟兄，但是，他们都没有得着医治，他们都忍受了疾病。
　　所以你们看见，疾病与犯罪不一样。犯罪没有圣洁的果效，但疾病有圣洁的果效。有的人把疾病与犯罪合在一起看，这就错了。疾病与犯罪，有的地方是一样的，也有的地方是不一样的。人犯罪，是越犯罪越污秽；但人生病，却不是越生越污秽，乃是越生越圣洁。因为疾病有神管教的手，疾病在一个人身上会产生管教的结果。在这一种情形之下，神的儿女就要学习服在神大能的手下。
　
　　你如果有疾病，就应当学习在神面前一一的对付。对付完了之后，如果看见是神的手加在你身上，免得你骄傲放肆，和罪人一样随便；你就要记得说，你不只要接受这一个疾病，你还要接受这一个疾病的教训。光生病没有用，必须接受疾病的教训才有用。不是疾病能叫人圣洁，是接受疾病的教训才能叫人圣洁。所以你必须看见说，在这一个病里面到底有什么好处，到底发生了什么果效。或者有神的手在里面，要叫我谦卑，像保罗一样，免得我因着所得的启示太大而自高。或者因为我个性太强，神把一个疾病放在我身上，叫我学习软下来，所以不立刻医治我。生病没有用处，软才有用处；你如果不软，生一辈子的病也没有用处。许多人生了一辈子的病，而主要他对付的那一点他没有学。如果是这样，就这一个疾病是白白临到他身上。也许有的时候，经过了一个时期，病也会好了。虽然病过去了，但是主不放松，也许还有别的事情发生。所以，我们一有病，必须到主面前去，看主在这里要说什么话。
　　许多时候，你看见主有管教。有的人，神是特别借着疾病管教他，特别摸着他的某一点。
　
　　所以千万不要以为疾病是可怕的事，因为这一把刀，不是在别人手里。我告诉你们说，如果是一位弟兄替我修面，就是用一把大的刀，我也不怕。如果是你的仇敌，他替你理发，就可怕。我们要问说，这一把刀是在谁的手里？如果我和某医生有仇，他要替我施行手术，我怕。如果这一把刀是在弟兄的手里，我不怕。请你们记得，疾病是在神的手里。有许多生病的弟兄姊妹，那么急自己健康的情形，好像疾病是在敌人的手里一样。
　　请你们记得，神把疾病都量过了。撒但是疾病的创造者，我相信撒但会叫人生病。但是读约伯记的人，都知道这是经过神的许可的，这是经过神的限制的。约伯记清楚给我们看见，没有经过神的许可，撒但不能叫你生病；没有经过神的限制，撒但也不能叫你生病。在这里有神的许可，有神的限制。你看见约伯的事，神许可他病，但是不许可伤害他的生命。所以请记得，每一次病临到我们身上，不要那样绝望，不要那样焦急，觉得非好不可。不要以为拖得太长了，就那样怕死。
　　请你记得，疾病是在神的手里，是量好的，是有限制的。等到约伯受试炼到够了的时候，疾病就过去，因为疾病成功了神的目的在他身上。我们看见约伯的事，神对付他是有结局的（雅五11）。我告诉你们，有许多人生病而没有结局，没有学到功课。要知道，所有的疾病都是在主手里，所有的疾病都是主所给我们的。许多时候，你只要一认罪，事情就过去。
　
　　主让许多的病留在我们身上，乃是要我们学习功课。那一个功课越早学习，那一个疾病就越早过去。有许多人非常的爱自己。我顶直的说，有许多人生病，没有别的缘故，就是因为他爱自己。有许多人爱自己爱到一个地步，非生病不可。主如果不是把你爱自己的心挤出去，你在神的手里没有多大的用处。所以要学习作一个不爱自己的人。
　　有的人一天到晚所想的，都是他自己。整个世界都是为着他的，他是地的中心，他是宇宙的中心，全世界的人都应当为他活着。他一天到晚所想的，都是自己，每一样东西都是围绕着他的。神在天上是为着他的，神在地上是为着他的，基督是为着他的，教会是为着他的，全世界都是为着他的。我告诉你，神没有辨法，神必须把他这一个中心打掉。有许多人的病，不容易好，是什么缘故？因为他盼望得着人的同情。我知道，好些姊妹都有这样的经历。许多时候，是你拒绝了人的同情，疾病才好起来。
　　也有许多人生病，是因为他喜欢病。因为只有在生病的时候，人才爱他，所以他喜欢病。不生病，人就不爱你，所以你就要常常生病，好叫人常常爱你；你就要长久的生病，好叫人长久的爱你。我曾看见这样的事实。一直等到有人到他面前去，重重的责备他一下，告诉他说，你这样生病，是因为你爱自己，是因为你要人爱你，是因为你盼望借着病得着人的注意，借着病叫人来看你，借着病叫人来体谅你，所以你老是病。他如果在神面前是受对付的，他一看见这个原因，病就立刻好了。
　　在这二十多年中，我能够写出几十几百件事来，告诉你们，许多人生病有许多的原因。但是人如果在那里有对付，把那一个原因找出来，把那一个原因除去，疾病就立刻得着医治。那一个原因不除去，就得不着医治。
　　我知道有一位弟兄，是一个寻找人爱的人，盼望人爱他，盼望人向他说好话，盼望人来看他，盼望人特别温柔的对待他。所以无论谁问他好不好的时候，他总是说，昨天晚上怎样怎样，今天早晨怎样怎样。他能很仔细的说，差不多从几分钟到几分钟发热，从几分钟到几分钟头痛，从几分钟到几分钟呼吸多少次，从几分钟到几分钟心跳多少次。他就是在一个很长的时间里，常常不舒服。他总是把他的不舒服告诉人，他要得着人温柔的同情。你去问他，他别的话都没有，天天都是那些生病的故事。他自己也希奇，一直问我说，为什么他得不着医治？
　　我告诉你们说，人说直话不是那么便当的事，是要出代价的。有一天我里面有了力量，就对他说，你生病没有别的原因，就是因为你喜欢病。他说，没有这件事。我说，疾病不是你所爱的么？你就怕这一个病离开你，你爱它。他否认。但我说，你就是喜欢人的同情，你就是喜欢人的爱，你就是喜欢人的照顾，你就是喜欢人待你好，你不能用其他的方法得着这一切，所以你就用病来得着。如果你在神面前要得着医治，就这一个非除去不可！你必须学习在人问你好不好的时候，回答说，“好，很好！”看看是什么结果！人问你，“昨天晚上怎样？”你要说，“好！”他说，“我的心是很诚实的，我不能撒谎。我是觉得不好。如果昨天晚上真是不好，怎么办？”我说，“我念一节圣经给你听，书念妇人的儿子死在床上，她去见以利沙，以利沙叫仆人问她说：你平安么？孩子平安么？她说，平安！（王下四18~26。）但是她孩子已经死了，已经放在床上了。为什么她说平安呢？因为她信。她信神要将她的儿子救活过来。今天你也能够信。人问你，昨天晚上好么？你说，好，死了也是好的。要相信好。”他听了这话，就没有话说了。我告诉你们，等他除去自爱的心，等他弃绝人的表同情，等他弃绝盼望人来安慰他的心，他的病就这样去掉了。
　　你们必须看见，有许多的疾病都有内在的原因，也有在疾病之外的原因。所以，人要在神面前学习相信，总是在神达到祂目的的时候，疾病就过去。神在你身上，在属灵方面，能达到祂的目的的时候，你的疾病就过去。
　
　　像保罗、提摩太、特罗非摩那些人，我相信到保罗写提摩太后书的时候，他们的疾病还是继续着。但是他们承认这一个和他们的工作有益处；为着神的荣耀在他们身上，他们在那里学习照顾自己，不敢随便。保罗劝提摩太喝一点酒，在吃的事情上要有照顾。但是另一方面，为着事奉神，不能不工作。当然主是给他恩典，叫他胜过他的软弱。保罗虽然生着病，但是他仍然工作。我们读保罗的书信，我想他所作的，恐怕能抵得上普通十个人所作的。神用他这一个软弱的人，能够胜过十个刚强的人。虽然他身体软弱，但神给他能力，给他生命来作。
　　不过像保罗、提摩太、特罗非摩这样继续病的，在圣经里不多。神所特别要用的人，神所特别要造就的人，神才给他有这样的情形。至于普通一般的弟兄，特别是初信的，一有病，就要看有没有罪？你承认了那一个罪，把那一个罪一除去，就很容易得着医治。
　　末了，我愿意你们在主面前看见，有的时候撒但有忽然的攻击，有的时候是因为你违反了天然的律，不一定有属灵的原因。这一切都可以带到主的面前来。如果是仇敌的攻击，你奉主的名一责备就过去。有一位姊妹，有一次生病，热度一直不退。什么别的原因都没有，后来找出来是撒但的攻击。她奉着主的名一责备，病就过去了。
　　有的时候，是因违背了天然的律。把手摆在火里面，定规会烧坏。应该照顾自自己的地方，就得好好照顾，不要等到生了病才来认罪。我承认，你如果认罪，你定规能得赦免，但是不要等到犯了罪，身体出了毛病，才盼望神给你医治。平日该照顾的总得照顾。
　
　　当人在神面前求医治的时候，那一条路到底如何呢？我想这一件事也得稍微说一下。
　　我想在新约里，特别在马可福音里，有三句话，我是花了许多工夫在那里学的。我学得那三句话特别有用处，最少在我身上特别有用处。第一是主的能力的问题，第二是主的旨意的问题，第三是主的行为的问题。
　
　　我自己有一次生病的时候，读马可福音，看见有的话特别有用处。第一段是在马可九章，英文改订本翻得非常好，和希腊文完全一样。中文的也好，不过你们需要加上标点。九22节：“你若能作什么。”在“你若能”三个字旁边都该加上双圈。23节的“信”字旁边有“…，”意思说这一个字在原文里是没有的。你再把二十三节的“你若能”加上引号，又加上惊叹号。你们听我读：“耶稣问他父亲说，他得这病，有多少日子呢？回答说，从小的时候。鬼屡次把他扔在火里、水里，要灭他；你若能作什么，求你怜悯我们，帮助我们。耶稣对他说，‘你若能！’在信的人，凡事都能。”你们懂得这一句话么？那一个父亲对主耶稣说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”怎么说“你若能？”主耶稣所说的“你若能”这三个字，就是那一个父亲所说的“你若能”。主耶稣是重复说那一个父亲所说的。父亲说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”在信的人凡事都能。在这里不是“你若能”的问题，在这里是信不信的问题。在信的人凡事都能。
　　人在生病的时候，往往是充满了疑惑，不相信神的能力。好像说，细菌的力量比神的力量大；好像说，在显微镜底下看细菌的力量比神的力量还要大。当有疾病的试炼来的时候，你看见细菌是那么大的从你身上显出来。但是当一个人生病而疑惑神的能力的时候，你看见主耶稣责备他。你在圣经里很少看见，主耶稣有一次说话像这一次这样打断人的话。主在那里说，“你若能！”好像说，主在那里气了，发怒了！（主原谅我说这话。）好像说，当那一个父亲说，你若能作什么，就求你帮助我；主耶稣听见这话，就说，“怎么说“你若能？”什么“你若能？”在信的人凡事都能！不是“你若能”的问题，是你信不信的问题，怎么问我能不能？”所以，神的儿女一生病，第一件事要学习仰起头来说，“主，你能！”
　　你们记得，主耶稣那一次医治瘫子的病（我非常喜欢主所说的话，因为主耶稣每一次说的话用的字都是非常准），祂对法利赛人说，“或对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，那一样容易呢？”（可二9。）法利赛人的思想定规是说“你的罪赦了”容易。你说一句话，当然是容易的，随你说好了，谁都看不见。但要说“起来行走”就不容易。但是主耶稣所说的话，是证明说祂能赦罪，祂也能医病。你们仔细的来看主耶稣的问题。你们想看，这样说好不好？“是说，小子，你的罪赦了‘难’呢？或者是说，你的病好了，拿你的褥子行走‘难’呢？”可是主耶稣换一个字来说，祂说，是说“你的罪赦了”容易呢？或者说“起来，拿你的褥子行走”容易呢？
　　主耶稣是说那一样更容易。因为从主的眼光看来，两样都是容易的。赦罪是容易的，叫瘫子起来走路也是容易的，所以说那一样更容易。实在说来，问法利赛人的问题是那一样更难？以法利赛人来看，赦罪是难的，叫瘫子拿着褥子走也是难的。两样都是难的，不过要比较看那一样更难？但是主耶稣说，那一样更容易。
　
　　不错，祂能；但是我怎么知道，祂肯医治我？我不知道祂的旨意。也许主不要医治我，怎么办？这是另外一个故事。可一41：“耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧！”所以，第二个问题就是说，一个人生病的时候，光是学习知道神的能力还没有用，还要学习知道神肯才有用。祂的能力无论多么大，若是祂不肯医治我，有什么用？这里的难处，不是说神能不能的问题，乃是说神肯不肯的问题。神如果没有意思医治我的病，祂的能力无论多么大，都与我没有关系。所以第一个问题要解决的是神“能”，第二个问题要解决的就是神“肯”。在这里你们看见一件事，主耶稣对长大麻风的人说：“我肯。”全世界没有第二种的病，像大麻风那样污秽。所有的病在旧约都是病，但是大麻风是污秽；因为长大麻风的人，你一摸他，你也要长大麻风。主耶稣如果摸他，主耶稣也要长大麻风（这是按着人来说的）。但是祂的爱心非常大，所以祂说，“我肯！”主耶稣伸手摸他，他就洁净了！长大麻风的人，主也肯叫他洁净，我的病主不肯医治么？所以你能说“神能”。“神肯”。所以光知道神能不够，还要知道神肯。
　
　　神愿意医治还不够，祂还得作一件事，这要看马可十一章里面所说的话：“我实在告诉你们，无论何人对这座山说，你挪开此地投在海里；他若心里不疑惑，只信他所说的必成，就必给他成了。所以我告诉你们，凡你们祷告祈求的，无论是什么（疾病也在里面），只要信是得着的，就必得着。”（23~24）这里是讲到“神曾”。现在我们看见了神能，神肯，神曾。
　　什么叫作信心？信心不只相信神能，神肯，也是相信神已经作了，神已经成功了。你如果信是得着的，就必得着。你如果能信，就有把握知道神能，神肯。神如果给你话，你就能够感谢神：神医治了我的病，神已经作了！许多人就是在这里模糊了，叫病得不着医治。因为他一直在那里盼望得着医治。盼望是将来的事，相信乃是已过的事。我相信神定规医治我，这个医治可能在二十年以后；我相信神定规要医治我的病，这个医治可能在一百年以后。一切真实地信心都是能爬起来说，感谢神，祂医治了我的病！感谢神，我得着了！感谢神，我洁净了！感谢神，我好了！所以信心到了完全的时候，不只说神能不能，神肯不肯，乃是说神曾作了没有。
　　神已经作了！神曾听了我的祷告，神曾用祂的话医治了我，神已经作成功了！凡信是得着的，就必得着。许多人的信心都是“要”得着的信心，所以老得不着。我们应该有“是”得着的信心。我们的信心都是讲“是”的，不是讲“要”的。
　　我引一个简单地比方。如果我们今天传福音，有一个人听了福音，明白了、悔改了；他说，他相信了。你问他，“你信了主耶稣没有？”他说，“信了。”你问他，“你得救了没有？”他说，“我会得救。”你知道这不行。你问他，“你得救了没有？”他说，“我必定得救。”你知道也不行。你问他，“你真的必定得救么？”他说，“我想我定规会得救的。”我告诉你，你总觉得那一个味道不对。他说要得救，会得救，一定会得救，那一个味道不对。你问他，“相信主耶稣没有？得救没有？”他说，“得救了！”你知道那一个味道对。人相信了，就是得救了。照样，所有的信心，都是已过的，都是与得救的信心一样的。不是我相信了，定规会得着医治，定规会好，定规要好。这不是信心。人一相信，就要说，“感谢神，我得着了医治。”
　　我们要把这三个抓牢：神能，神肯，神曾。人的信心一摸着神曾的时候，疾病就过去。
　　关于疾病的问题，有几件事是我们在神面前要看的：
　
　　人在没有犯罪之先，人没有疾病，人不生病；人在犯罪之后，人才生病。所以，按普通来说，疾病和死亡一样，是从罪恶来的。因一人犯了罪，罪和死就进入了世界。死如何因着罪临到众人，照样疾病也因着罪临到众人。众人虽然没有犯像亚当一样的罪，但是因着亚当犯了罪，众人也都像亚当一样──死了。有了罪就有死。在罪和死之间，有一个东西，我们称它作疾病。这是普通的疾病的来源。　　可是等到疾病临到个人身上的时候，却有两种不同的原因。一种的疾病，是从罪恶来的；一种的疾病，不是从罪恶来的。有的疾病不是从罪恶来的。我们要把这两个分开。没有罪，定规没有疾病，就像没有罪就没有死亡一样。世界上若没有死亡，就也没有疾病。有了罪，就有死；有了死，就有疾病。但是在个人身上，有许多人生病是因为犯罪；也有许多人生病不是因为犯罪。所以，我们要把个人生病与犯罪的关系，和人类生病与犯罪的关系，有一个清楚地分开。
　
　　你们记得，在旧约里（利未记和民数记），如果以色列人肯顺服神，行神的路，不违背神的律法，不犯罪，神就要保护他们脱离许多的疾病。在那些地方，神明显的给我们看见，有许多的疾病，是从违背主而来的，是从犯罪而来的。　　到了新约，我们也看见，有的人生病，是因为犯罪。保罗告诉我们说，有一个人犯了罪，他要将这一个人的身体交给撒但（林前五4~5）。这明显给我们看见，生病是从犯罪来的。轻的是疾病，重的是死亡。凭哥林多后书来看（七9~10），保罗是叫他病，不是叫他死。因为那一个人后来懊悔，生出永不后悔的懊悔来。保罗说，你们就应当赦免他（二6~7）。哥林多前书是说要将这一个人的身体交给撒但，不是要将他的生命交给撒但。将他的身体交给撒但，是叫他生病，不是叫他死。这明显给我们看见，这一个人因犯罪，所以生病。
--------本段经节汇集--------
林前5:4  
就是当你们和我的灵聚集的时候，在我们主耶稣的名里，带同我们主耶稣的能力，
林前5:5  
把这样的人交给撒但，使他的肉体受败坏，好叫他的灵在主的日子可以得救。
林后7:9  
如今我却喜乐，不是因你们忧愁，乃是因你们忧愁以致悔改，因为你们照着神忧愁，就不至于在任何事上，因我们受亏损了。
林后7:10  
因为照着神忧愁，生出悔改以致得救，是没有后悔的，但世上的忧愁是产生死亡。
林后2:6  
这样的人，受了多数人的责罚，也就够了，
林后2:7  
你们倒不如饶恕他，安慰他，免得这样的人或者忧愁太过，就被吞灭了。
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　　保罗又告诉我们说，在哥林多教会中，有人不分辨身体而吃主的饼、喝主的杯，所以在他们中间，有好些软弱的，与患病的，死的也不少（林前十一29~30）。可见违背主，乃是他们生病的原因。
--------本段经节汇集--------
林前11:29  
因为那吃喝的，若不分辨那身体，就是给自己吃喝审判了。
林前11:30  
因此，在你们中间有好些软弱的与患病的，睡的也不少。
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　　我们有够清楚圣经的话，就是说，有许多人所以生病，乃是因为犯罪（不是所有的人）。所以，生病时，第一要查考的，就是有没有得罪神。有许多人，能找出来是因为得罪神，所以生病。　　按我个人所认识、所知道的弟兄姊妹，我能够引一百几十个人的事，来证明说，他们在主面前查考他们为什么缘故生病，结果找出来都是因为有罪。他们有一次专一的悖逆，有一次专一的不遵守主的话，走错了路。等到他们把那一个罪找出来，承认了之后，疾病也就过去了。许多弟兄姊妹有这样的经历，我也有许多同样的经历。你在神面前一找出原因，病立刻就可以过去。这是医学所没有法子解释的。　　疾病，不一定是从罪来的；但是许多疾病是从罪来的。以疾病这一个问题来说，像死一样是从罪来的。但是疾病在个人身上，不一定是从罪来的，不过许多时候，也是从罪来的。我们承认，有许多病，能找出它天然的原因，但是我们不要把病都推到天然的原因上去。　　我们必须承认这一件事，许多时候，人有疾病，明显是因为有罪在里面。我记得，有一个弟兄是一个医学教授，他在重庆上海医学院教书的时候，曾对学生们提起：我们找出很多的疾病都有它天然的原因。像葡萄球菌、链球菌、肺炎球菌，都引出了多少病。一种的菌，就有某几种的病生出来；有各种各样的菌，就生出各种各样的病。不错，我们作医生的人，能够找出什么种的菌，生出什么种的病；但是我们没有法子定规，为什么这一种菌，这一个人不被传染，而那一个人被传染了。十个人同时进到一个房间里去，大家都和这一种菌接触，结果有的人身体很好反而传染了，有的人身体不好反而没有传染。按理是身体不好的人容易传染，身体好的人不容易传染；但事实是身体不好的人没有被传染，身体最好的人反而被传染了。也许条件够的人不被传染，条件不够的人反而被传染。这是没有法子解释的！他说，我们承认，在天然的原因之外，还有神的支配。我想这是一句很好的话。许多时候，各种的防范都齐备了，但人还是会生病。　　我还记得，我有一个同学对我说起，当他在协和医院的时候，有一个教授脾气顶大，但是学问非常好。他考试时，问题总是很简单地。有一次他出一个问题，是很简单地，可是许多人都不能答。他问说，为什么缘故人生肺病？许多同学都答说，因为有结核的菌。凡这样答的，都被他打×。他说，世界上充满结核的菌，那么全世界的人都要生结核病了？他说，结核菌要在合式的条件之下，才会长结核的病；你不能说光有结核的菌，就能长结核的病。学生以为有菌就长病，忘记了要有合式的情形。基督徒生病也是这样。虽然世界上有许多天然的理由，但是需要在那一个合式的条件之下，神才让这件事发生，基督徒才生病。不在那一个合式的条件之下，神就不让这一件事发生。
　
　　我们绝对相信天然方面疾病的原因。我们有够多的理由，够多科学上的根据，说疾病是有天然的原因的。但是我们承认，有好些的病，在许多神的儿女身上，的确是因为犯罪；的确像林前十一章所说的，是因为得罪神。所以你要在神面前求医治，倒不如在神面前求赦免。人应当在神面前先求赦免，然后求医治。
--------本段经节汇集--------
哥林多前书十一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　许多时候，一病就能找出来，我是在那里得罪了主，我是在那里没有顺服主，我是在那里不听主的话，我是在那一件事情上，没有听主的话。你祷告主，一找出那一个罪来，你的病就好了。我看见许多人，都是这一种情形。在主面前的问题一解决，病就过去。这是一件很希奇的事。所以，第一件事要清楚地，乃是罪恶与疾病的关系。因为以普通来说，疾病是从罪来的；以个人来说，有的疾病也是从罪来的。
　
　
　　以赛亚五十三章四至五节：“祂（基督）诚然担当我们的忧患，背负我们的痛苦；我们却以为祂受责罚，被神击打苦待了。那知祂为我们的过犯受害，为我们的罪孽压伤；因祂受的刑罚我们得平安；因祂受的鞭伤我们得医治。”
--------本段经节汇集--------
赛53:4  
祂诚然担当了我们的忧患，背负了我们的痛苦；我们却以为祂受责罚，被神击打苦待了。
赛53:5  
哪知祂为我们的过犯受创，为我们的罪孽压伤；因祂受的刑罚我们得平安，因祂受的鞭伤我们得医治。
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　　以赛亚五十三章，在新约里是被引用得最多的一章。这一章圣经，特别讲到主如何作我们的救主。四节说，“祂诚然担当我们的忧患，背负我们的痛苦。”这一节话，在马太八章十七节是这样说，“祂代替我们的软弱，担当我们的疾病。”这是另外一个翻译。这是圣灵指教马太说，主耶稣来到地上的时候，祂是一个人来代替我们的软弱，担当我们的疾病。我们要特别注意，当主耶稣来到地上的时候，祂还没有死在十字架上，就在那里背负我们的痛苦，代替我们的软弱。这就是说，主耶稣在地上是把医病当作祂的负担，把医病当作祂的事情。祂不只在那里传福音，祂也在那里医病。祂不只在那里传福音，祂也在那里叫软弱的人刚强，叫枯干的手好了，叫长大麻风的洁净，叫瘫痪的人起来走回家去。祂在那里医治各样的疾病。主耶稣在地上是以传道为事，也是以行神迹为事；是以行善为事，是以栽培门徒为事，也是以医病赶鬼为事。我们要看见，主耶稣的工作，就是要推翻从罪来的疾病。主耶稣来到地上，是来对付罪，是来对付死，也是来对付病。
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以赛亚书五十三章（略，若需要被汇集，请勾选“不忽略整章”）
赛53:4  
祂诚然担当了我们的忧患，背负了我们的痛苦；我们却以为祂受责罚，被神击打苦待了。
太8:17  
这是要应验那借着申言者以赛亚所说的，说，“祂亲自取去了我们的软弱，担当了我们的疾病。”
马太福音十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　有一节圣经是许多神的儿女顶熟的，我自己也喜欢常常念它，就是诗篇一百零三篇。大卫说，“我的心哪！你要称颂耶和华；凡在我里面的，也要称颂祂的圣名。”为什么缘故呢？“我的心哪！你要称颂耶和华，不可忘记祂的一切恩惠！”什么恩惠呢？他说，“祂赦免你的一切罪孽，医治你的一切疾病。”
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诗篇一百零三篇（略，若需要被汇集，请勾选“不忽略整章”）
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　　我愿意弟兄姊妹们看见，疾病有两个配偶。一个是把疾病配在死亡里，一个是把疾病配在罪恶里。疾病和死亡是一个配偶，疾病和罪是另外一个配偶。疾病和死亡的配偶，我们前面已经看过：犯罪的结果是死，因着要死，所以有病。那两个都是结果。疾病和死亡的性质一样，都是从罪来的。从诗篇一百零三篇看见，疾病和罪又是一对。他说：“祂赦免你的一切罪孽，医治你的一切疾病。”因我的灵魂有罪，所以我的身体有病。主对付我灵魂的罪，把我灵魂的罪赦免了，所以我的身体的疾病也得了医治。身体上的难处，一面是罪在里面，一面是病在外面。今天主把这两个都替我除去了。
--------本段经节汇集--------
诗篇一百零三篇（略，若需要被汇集，请勾选“不忽略整章”）
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　　不过我们要分清这一点，就是说，神赦免我们的罪，和神医治我们的病，有一个基本的不同。神对付我们的罪，和神对付我们的病不一样。当主耶稣钉死在十字架上的时候，祂担当了我们的罪。我要问你们：有没有留下一个罪不赦免？没有。因为神的工作是那样完全，到一个地步，罪完全被抹煞，完全被除去。主耶稣还活在地上的时候，就担当我们的疾病，代替我们的软弱。但是，祂担当我们的疾病，并没有把一切的疾病都除去；祂代替我们的软弱，并没有把一切的软弱都除去。并且保罗反而说，“我什么时候软弱，什么时候就刚强了。”（林后十二10）保罗没有说，“我什么时候犯罪，什么时候就圣洁了。”你看见罪是彻底的、无限的被除去；病却不是彻底的、无限的被除去。所以疾病在主救赎里的情形，与罪不一样。罪是无限的被除去，疾病是有限的被除去。
--------本段经节汇集--------
林后12:10  
因此，我为基督的缘故，就以软弱、凌辱、贫困、逼迫、困苦为可喜悦的，因我什么时候软弱，什么时候就有能力了。
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　　提摩太的胃，还是软弱的。在这里有一个主的仆人，主容让那一个软弱留在他身上。在救恩里、在救赎里，罪是完全被除去的，但是疾病没有完全被除去。对于主耶稣的工作，有一班人以为主耶稣只是对付罪，没有对付病；有一班人以为主耶稣对付罪的范围有多大，对付病的范围也有多大。但我们不是这样看法。因圣经明显给我们看见，主耶稣的工作，对付罪，也对付病；不过对付罪是无限的，对付病是有限的。你必须看见，主对付罪的问题是无限的，是把整个罪的问题都解决了。神的羔羊，背负了任何人的罪；羔羊的血，除去了全世界人的罪。罪的问题都解决了，但是，在神的儿女中，还是有病。　　我们今天可以在神面前这样看：神的儿女实在是不必有这么多的病人，因为主耶稣的确也担当了我们的病。主来到世界的时候，祂的确注重医病的事。虽然主在十字架上不是那样完全的担当了我们的病，但是在祂的工作里也包括了对付病。因为以赛亚五十三章的应验，乃是应验在马太八章，不是应验在马太二十七章。这应验是在各各他山上之前。祂不是到各各他山上才担当我们的疾病，乃是在各各他山之前，在地上，就担当我们的疾病。所以，担当疾病的事，没有像担当罪那样的无限。这是相当清楚地。
--------本段经节汇集--------
以赛亚书五十三章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音八章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十七章（略，若需要被汇集，请勾选“不忽略整章”）
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　　信主的人有生病的原因。恐怕有许多人失去疾病得着医治的机会，因为他们在主面前，没有看见主担当他们的疾病。或者我再多说几句：除非你能有把握像保罗那样，一次、两次、三次求过主，知道了你的疾病留着是与你有益处，否则你还是求医治的好。保罗是祷告到第三次，清楚了。主给他看见说，软弱对于你更有好处，我的恩典是够你用的，你的软弱正好叫我的能力更得着彰显。所以保罗就接受那一个软弱。因此一个人若没有清楚看见神要他背负那一个软弱，背负那一个疾病，他尽可以大胆的向主求，求主背负他的软弱，求主背负他的疾病，他可以求医治。神的儿女活在地上，不是为着生病，乃是为着荣耀神。如果生病能够荣耀神，那是顶好的事。但是许多的疾病，不一定能荣耀神。所以当你生病的时候，要在神面前学习倚靠，学习知道主耶稣是一位担当疾病的救主。许多的病人，当主在地上的时候，主也医治他们。主是昨日、今日、一直到永远不改变的主，所以我们可以求祂的医治。我们可以将我们的病，托在主的手里。
　
　
　　每一次，一个信徒一生病，就应该先在主面前寻找这一个生病的原因，不应该很急的在那里寻求医治。现在我们要说到一个疾病的过程。每一个人，一有疾病，第一件事该清楚找出疾病的原因。保罗的病，保罗自己非常清楚，这是一个很好的榜样。神要我们清楚知道那一个疾病的原因在那里。我们要找找看，我有没有违背主？有没有犯罪？有没有亏欠人？有没有违背什么天然的律？有没有特别忽略了什么事情？请你们记得：许多时候，我们违背了天然的律，也是得罪神。因为这些律是神所造的，是神所定规的；神管理宇宙，就是借着这些天然的律。所以疾病总是有原因的。
--------本段经节汇集--------
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　有许多人，一生病就怕死，一生病就去找医生，一生病就急切的盼望得医治。这不是信徒所该有的态度。每一个人生病的时候，要先找出生病的原因。许多弟兄姊妹，一点忍耐都没有。他们一生病，第一件事就是想法子求医治，很急的找医生。你是怕这一个宝贝的性命会丢掉，一面祷告好像要抓住神来医治你，一面又去找医生吃药打针。你就是怕，就是宝贝你这一条命。这是明显给我们看见，你是如何充满了自己。你在平常的时候，是充满了自己；等到一生病，就赶快求医治，更是充满了自己。不会平时充满了自己，而到生病的时候，就不充满自己。平时充满了自己的人，一生病，就必定焦急的寻求医治。
　
　　我告诉你们说，焦急也没有用处。因为你是一个属乎神的人，在这一种的情形里，你要得着医治，没有那么简单。就是这一次得着了医治，下一次病还会来，还有另外的病要来。人必须先解决在神面前的问题，然后才能解决身体的问题。在神面前的问题若没有解决，就身体的问题也没法解决。所以，有疾病的时候，先要在神面前找出那一个原因在那里，然后求医治。你要接受疾病所要给你的学习，就是你碰着急症的时候，你也能够对付这一个问题。你如果能在神面前对付的话，你看见主能在很短的时间内给你解决。　　许多时候你能找出，你有罪、你有错，所以你病倒了。因此你必须在神面前认罪，求神赦免，然后你在神面前才可以盼望得着医治。或者当你在神面前走得稍微远一点的时候，你要看见，在这里不只有罪的问题，还有撒但攻击的问题。有的时候，是神管教的问题，为要叫你这一个人，在神面前能够更圣洁、更柔软、更降服。有许多的原因，你在神面前要一一的对付。当你对付的时候，你就看见说，你的疾病到底是为着什么缘故。有的时候，神让你有一点天然的帮助，有一点医药的帮助。但是许多的时候，神也许不要你有医药的帮助，神能一下子就医治你。
　
　　我们在这里必须看见医治总是在神的手里。我们要学习仰望医病的神！在旧约里，神有一个名字：“我耶和华是医治你的。”（出十五26）这个神的名字，是一个动词，是一个特别的名字。所以我们要学习仰望医病的耶和华，祂会恩待祂自己的儿女。
--------本段经节汇集--------
出15:26  
又说，你若留意听耶和华你神的话，又行我眼中看为正的事，侧耳听我的诫命，守我一切的律例，我就不将所加与埃及人的疾病加在你身上，因为我是医治你的耶和华。
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　　一个人生病的时候，所该作的第一件事是把生病的原因找出来。原因找出来之后，有好几个作法，有一个是请教会的长老来祷告，来抹油（雅五14~15）。这是圣经对于信徒生病唯一的命令：“你们中间有病了的呢，他就该请教会的长老来；他们可以奉主的名用油抹他，为他祷告；出于信心的祈祷，要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。”
--------本段经节汇集--------
雅5:14  
你们中间有病弱的么？他该请召会的长老来，在主的名里用油抹他，为他祷告。
雅5:15  
信心的祈祷要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。
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　　当你有病，在神面前有对付的时候，其中有一件事就是请教会的长老来替你抹油。这件事的意思就是说，让元首的膏油能流到你这一个肢体上来。你是身体上的一部分，盼望说，元首的膏油能流到你这一个肢体上来。当生命从你身上经过的时候，有的疾病就过去了。抹油的目的，乃是要得着元首的膏油。因为你在那里有悖逆的事，有犯罪的事，或者有任何其他的事，使你这一个人离开了身体的保护，离开了身体的循环。所以你请教会的长老来，把你摆在身体的循环里，摆在基督的身体里，再得着生命的流通。　　无论哪一个肢体，他在那一个地位上一出事情，身体的生命在他那一部分就不流通。膏油的涂抹，就是把那一个流通恢复。所以你们要把教会的长老请来，他们在教会里是代表，是地方身体的代表，让他们代表身体替你抹油，让元首的膏油流到你这一个不能流通的肢体上。以我们的经历来看，这样的抹油，能叫很重的病人立刻起来。我们看见许多的事，按着人看是没有办法的，但是主很快的叫人转过来，人就得着了医治。
　
　　也有的时候，你能够找到疾病的另一个原因，就是个人主义。请记得，个人主义是一个人生病最大的原因。有的人有个人主义，随着自己的意思行事，什么都是一个人来，什么都是一个人干。神的管教如果在他身上，他马上生病。因为身体的供应，不能临到这一个肢体。如果一个人生病，是因为这一个原因，他就需要身体的供应从他身上再通过。　　我不敢说，疾病的问题就是这样简单，因为疾病的原因有许许多多。有的是因为违背主的命令，有的是因为主叫你作一件事，你没有作，有的是因为犯了一个罪，有的是因为个人主义。有的人有个人主义，神让他去，不管教。但是，许多人，特别是认识教会的人，一有个人主义，立刻会生病。不认识教会的人，反而少病，越认识教会的人，越与教会有关系的人，主把他摆在一种情形里，他一有个人主义，主就不让他过去。　　有的时候，也许是因为你污秽了你的身体。凡人污秽这一个身体的，神就毁坏这一个殿。　　在这里有许多原因，我没有法子给你们一个方案。我只是给你们看见说，疾病定规是有原因的。所以如果你生病的话，你总是要找出原因来。也许有一个原因，也许有许多原因。你把原因找出来，就要一一的承认。然后再把教会的负责人请来，在神面前一同认罪，一同祷告，请他们替你涂抹膏油，再恢复身体的生命。生命一流通在你身上，你看见，疾病就除去。虽然我们相信天然的原因，但是另一面，我们看见属灵的事胜于天然的事。属灵的一对付，疾病就全然好了。
　
　
　　有一件顶奇妙的事，就是外教人有疾病容易得着医治，基督徒却不那么容易。新约圣经给我们看见，外教人去寻找主的时候，疾病差不多马上得着医治。圣经里也给我们看见医病的恩赐，叫我们医治弟兄的病，也医治外教人的病。但是圣经里给我们看见，有的基督徒没有得着医治。特罗非摩是一个，提摩太是一个，保罗是一个，这三个都是新约里最好的弟兄。保罗把特罗非摩留在米利都，因为他生病，没有辨法（提后四20）。提摩太生病的时候，保罗劝他喝一点酒，因他的胃口不清，没有得着医治（提前五23）。保罗自己，不管是眼睛的病也好，是其他的病也好，总是相当苦，相当软弱。不然的话，他不会说在肉体里有一根刺（林后十二7）。刺总是扎人的。不要说是大的刺，就是顶小的刺；不要说扎在肉体里，就是扎在手指头里，都使人觉得非常不舒服。保罗所受的，不是一根小的刺，乃是一根大的刺。这一根刺，是叫他整个身体都不舒服的。他是用软弱的字眼，就可知这病是何等的叫他为难！我们看见，这三个人都是最好的弟兄，但是，他们都没有得着医治，他们都忍受了疾病。
--------本段经节汇集--------
提后4:20  
以拉都在哥林多住下了。特罗非摩病了，我就留他在米利都。
提前5:23  
因你胃口不清，屡次患病，再不要照常喝水，要稍微用点酒。
林后12:7  
又恐怕我因所得启示的超越，就过于高抬自己，所以有一根刺，就是撒但的使者，加在我的肉体上，为要攻击我，免得我过于高抬自己。
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　　所以你们看见，疾病与犯罪不一样。犯罪没有圣洁的果效，但疾病有圣洁的果效。有的人把疾病与犯罪合在一起看，这就错了。疾病与犯罪，有的地方是一样的，也有的地方是不一样的。人犯罪，是越犯罪越污秽；但人生病，却不是越生越污秽，乃是越生越圣洁。因为疾病有神管教的手，疾病在一个人身上会产生管教的结果。在这一种情形之下，神的儿女就要学习服在神大能的手下。
　
　　你如果有疾病，就应当学习在神面前一一的对付。对付完了之后，如果看见是神的手加在你身上，免得你骄傲放肆，和罪人一样随便；你就要记得说，你不只要接受这一个疾病，你还要接受这一个疾病的教训。光生病没有用，必须接受疾病的教训才有用。不是疾病能叫人圣洁，是接受疾病的教训才能叫人圣洁。所以你必须看见说，在这一个病里面到底有什么好处，到底发生了什么果效。或者有神的手在里面，要叫我谦卑，像保罗一样，免得我因着所得的启示太大而自高。或者因为我个性太强，神把一个疾病放在我身上，叫我学习软下来，所以不立刻医治我。生病没有用处，软才有用处；你如果不软，生一辈子的病也没有用处。许多人生了一辈子的病，而主要他对付的那一点他没有学。如果是这样，就这一个疾病是白白临到他身上。也许有的时候，经过了一个时期，病也会好了。虽然病过去了，但是主不放松，也许还有别的事情发生。所以，我们一有病，必须到主面前去，看主在这里要说什么话。
--------本段经节汇集--------
罗马书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　许多时候，你看见主有管教。有的人，神是特别借着疾病管教他，特别摸着他的某一点。
　
　　所以千万不要以为疾病是可怕的事，因为这一把刀，不是在别人手里。我告诉你们说，如果是一位弟兄替我修面，就是用一把大的刀，我也不怕。如果是你的仇敌，他替你理发，就可怕。我们要问说，这一把刀是在谁的手里？如果我和某医生有仇，他要替我施行手术，我怕。如果这一把刀是在弟兄的手里，我不怕。请你们记得，疾病是在神的手里。有许多生病的弟兄姊妹，那么急自己健康的情形，好像疾病是在敌人的手里一样。　　请你们记得，神把疾病都量过了。撒但是疾病的创造者，我相信撒但会叫人生病。但是读约伯记的人，都知道这是经过神的许可的，这是经过神的限制的。约伯记清楚给我们看见，没有经过神的许可，撒但不能叫你生病；没有经过神的限制，撒但也不能叫你生病。在这里有神的许可，有神的限制。你看见约伯的事，神许可他病，但是不许可伤害他的生命。所以请记得，每一次病临到我们身上，不要那样绝望，不要那样焦急，觉得非好不可。不要以为拖得太长了，就那样怕死。　　请你记得，疾病是在神的手里，是量好的，是有限制的。等到约伯受试炼到够了的时候，疾病就过去，因为疾病成功了神的目的在他身上。我们看见约伯的事，神对付他是有结局的（雅五11）。我告诉你们，有许多人生病而没有结局，没有学到功课。要知道，所有的疾病都是在主手里，所有的疾病都是主所给我们的。许多时候，你只要一认罪，事情就过去。
--------本段经节汇集--------
雅5:11  
看哪，我们称那忍耐的人是有福的。你们听见过约伯的忍耐，也看见过主给他的结局，明显主是满有慈心，且有怜恤。
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　　主让许多的病留在我们身上，乃是要我们学习功课。那一个功课越早学习，那一个疾病就越早过去。有许多人非常的爱自己。我顶直的说，有许多人生病，没有别的缘故，就是因为他爱自己。有许多人爱自己爱到一个地步，非生病不可。主如果不是把你爱自己的心挤出去，你在神的手里没有多大的用处。所以要学习作一个不爱自己的人。　　有的人一天到晚所想的，都是他自己。整个世界都是为着他的，他是地的中心，他是宇宙的中心，全世界的人都应当为他活着。他一天到晚所想的，都是自己，每一样东西都是围绕着他的。神在天上是为着他的，神在地上是为着他的，基督是为着他的，教会是为着他的，全世界都是为着他的。我告诉你，神没有辨法，神必须把他这一个中心打掉。有许多人的病，不容易好，是什么缘故？因为他盼望得着人的同情。我知道，好些姊妹都有这样的经历。许多时候，是你拒绝了人的同情，疾病才好起来。　　也有许多人生病，是因为他喜欢病。因为只有在生病的时候，人才爱他，所以他喜欢病。不生病，人就不爱你，所以你就要常常生病，好叫人常常爱你；你就要长久的生病，好叫人长久的爱你。我曾看见这样的事实。一直等到有人到他面前去，重重的责备他一下，告诉他说，你这样生病，是因为你爱自己，是因为你要人爱你，是因为你盼望借着病得着人的注意，借着病叫人来看你，借着病叫人来体谅你，所以你老是病。他如果在神面前是受对付的，他一看见这个原因，病就立刻好了。　　在这二十多年中，我能够写出几十几百件事来，告诉你们，许多人生病有许多的原因。但是人如果在那里有对付，把那一个原因找出来，把那一个原因除去，疾病就立刻得着医治。那一个原因不除去，就得不着医治。　　我知道有一位弟兄，是一个寻找人爱的人，盼望人爱他，盼望人向他说好话，盼望人来看他，盼望人特别温柔的对待他。所以无论谁问他好不好的时候，他总是说，昨天晚上怎样怎样，今天早晨怎样怎样。他能很仔细的说，差不多从几分钟到几分钟发热，从几分钟到几分钟头痛，从几分钟到几分钟呼吸多少次，从几分钟到几分钟心跳多少次。他就是在一个很长的时间里，常常不舒服。他总是把他的不舒服告诉人，他要得着人温柔的同情。你去问他，他别的话都没有，天天都是那些生病的故事。他自己也希奇，一直问我说，为什么他得不着医治？　　我告诉你们说，人说直话不是那么便当的事，是要出代价的。有一天我里面有了力量，就对他说，你生病没有别的原因，就是因为你喜欢病。他说，没有这件事。我说，疾病不是你所爱的么？你就怕这一个病离开你，你爱它。他否认。但我说，你就是喜欢人的同情，你就是喜欢人的爱，你就是喜欢人的照顾，你就是喜欢人待你好，你不能用其他的方法得着这一切，所以你就用病来得着。如果你在神面前要得着医治，就这一个非除去不可！你必须学习在人问你好不好的时候，回答说，“好，很好！”看看是什么结果！人问你，“昨天晚上怎样？”你要说，“好！”他说，“我的心是很诚实的，我不能撒谎。我是觉得不好。如果昨天晚上真是不好，怎么办？”我说，“我念一节圣经给你听，书念妇人的儿子死在床上，她去见以利沙，以利沙叫仆人问她说：你平安么？孩子平安么？她说，平安！（王下四18~26。）但是她孩子已经死了，已经放在床上了。为什么她说平安呢？因为她信。她信神要将她的儿子救活过来。今天你也能够信。人问你，昨天晚上好么？你说，好，死了也是好的。要相信好。”他听了这话，就没有话说了。我告诉你们，等他除去自爱的心，等他弃绝人的表同情，等他弃绝盼望人来安慰他的心，他的病就这样去掉了。
--------本段经节汇集--------
王下4:18  
孩子渐渐长大，一日出到他父亲和收割的人那里；
王下4:19  
他对父亲说，我的头啊！我的头啊！他父亲对仆人说，把他抱到他母亲那里。
王下4:20  
仆人把他抱去，交给他母亲；孩子坐在母亲的膝上，到晌午就死了。
王下4:21  
他母亲抱他上了楼，将他放在神人的床上，把他关在里面，就出来，
王下4:22  
呼叫她丈夫说，请你打发一个仆人给我牵一匹驴来，我要快快地去见神人，就回来。
王下4:23  
丈夫说，今日不是月朔，也不是安息日，你为何要去见他呢？妇人说，平安无事。
王下4:24  
于是她备上驴，对仆人说，你快快赶着走，我若没有告诉你，就不要为我慢下来。
王下4:25  
妇人就往迦密山去见神人。神人远远地看见她，就对仆人基哈西说，书念的妇人在那里。
王下4:26  
你现在跑去迎接她，问她说，你平安么？你丈夫平安么？孩子平安么？她说，平安。
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　　你们必须看见，有许多的疾病都有内在的原因，也有在疾病之外的原因。所以，人要在神面前学习相信，总是在神达到祂目的的时候，疾病就过去。神在你身上，在属灵方面，能达到祂的目的的时候，你的疾病就过去。
　
　　像保罗、提摩太、特罗非摩那些人，我相信到保罗写提摩太后书的时候，他们的疾病还是继续着。但是他们承认这一个和他们的工作有益处；为着神的荣耀在他们身上，他们在那里学习照顾自己，不敢随便。保罗劝提摩太喝一点酒，在吃的事情上要有照顾。但是另一方面，为着事奉神，不能不工作。当然主是给他恩典，叫他胜过他的软弱。保罗虽然生着病，但是他仍然工作。我们读保罗的书信，我想他所作的，恐怕能抵得上普通十个人所作的。神用他这一个软弱的人，能够胜过十个刚强的人。虽然他身体软弱，但神给他能力，给他生命来作。　　不过像保罗、提摩太、特罗非摩这样继续病的，在圣经里不多。神所特别要用的人，神所特别要造就的人，神才给他有这样的情形。至于普通一般的弟兄，特别是初信的，一有病，就要看有没有罪？你承认了那一个罪，把那一个罪一除去，就很容易得着医治。　　末了，我愿意你们在主面前看见，有的时候撒但有忽然的攻击，有的时候是因为你违反了天然的律，不一定有属灵的原因。这一切都可以带到主的面前来。如果是仇敌的攻击，你奉主的名一责备就过去。有一位姊妹，有一次生病，热度一直不退。什么别的原因都没有，后来找出来是撒但的攻击。她奉着主的名一责备，病就过去了。　　有的时候，是因违背了天然的律。把手摆在火里面，定规会烧坏。应该照顾自自己的地方，就得好好照顾，不要等到生了病才来认罪。我承认，你如果认罪，你定规能得赦免，但是不要等到犯了罪，身体出了毛病，才盼望神给你医治。平日该照顾的总得照顾。
　
　　当人在神面前求医治的时候，那一条路到底如何呢？我想这一件事也得稍微说一下。　　我想在新约里，特别在马可福音里，有三句话，我是花了许多工夫在那里学的。我学得那三句话特别有用处，最少在我身上特别有用处。第一是主的能力的问题，第二是主的旨意的问题，第三是主的行为的问题。
　
　　我自己有一次生病的时候，读马可福音，看见有的话特别有用处。第一段是在马可九章，英文改订本翻得非常好，和希腊文完全一样。中文的也好，不过你们需要加上标点。九章二十二节：“你若能作什么。”在“你若能”三个字旁边都该加上双圈。二十三节的“信”字旁边有“…，”意思说这一个字在原文里是没有的。你再把二十三节的“你若能”加上引号，又加上惊叹号。你们听我读：“耶稣问他父亲说，他得这病，有多少日子呢？回答说，从小的时候。鬼屡次把他扔在火里、水里，要灭他；你若能作什么，求你怜悯我们，帮助我们。耶稣对他说，‘你若能！’在信的人，凡事都能。”你们懂得这一句话么？那一个父亲对主耶稣说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”怎么说“你若能？”主耶稣所说的“你若能”这三个字，就是那一个父亲所说的“你若能”。主耶稣是重复说那一个父亲所说的。父亲说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”在信的人凡事都能。在这里不是“你若能”的问题，在这里是信不信的问题。在信的人凡事都能。
--------本段经节汇集--------
马可福音九章（略，若需要被汇集，请勾选“不忽略整章”）
可9:22  
灵屡次把他扔在火里、水里，要除灭他。你若能作什么，求你帮助我们，怜悯我们。
马可福音三章（略，若需要被汇集，请勾选“不忽略整章”）
可9:23  
耶稣对他说，你说“你若能”──在信的人凡事都能。
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　　人在生病的时候，往往是充满了疑惑，不相信神的能力。好像说，细菌的力量比神的力量大；好像说，在显微镜底下看细菌的力量比神的力量还要大。当有疾病的试炼来的时候，你看见细菌是那么大的从你身上显出来。但是当一个人生病而疑惑神的能力的时候，你看见主耶稣责备他。你在圣经里很少看见，主耶稣有一次说话像这一次这样打断人的话。主在那里说，“你若能！”好像说，主在那里气了，发怒了！（主原谅我说这话。）好像说，当那一个父亲说，你若能作什么，就求你帮助我；主耶稣听见这话，就说，“怎么说“你若能？”什么“你若能？”在信的人凡事都能！不是“你若能”的问题，是你信不信的问题，怎么问我能不能？”所以，神的儿女一生病，第一件事要学习仰起头来说，“主，你能！”　　你们记得，主耶稣那一次医治瘫子的病（我非常喜欢主所说的话，因为主耶稣每一次说的话用的字都是非常准），祂对法利赛人说，“或对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，那一样容易呢？”（可二9。）法利赛人的思想定规是说“你的罪赦了”容易。你说一句话，当然是容易的，随你说好了，谁都看不见。但要说“起来行走”就不容易。但是主耶稣所说的话，是证明说祂能赦罪，祂也能医病。你们仔细的来看主耶稣的问题。你们想看，这样说好不好？“是说，小子，你的罪赦了‘难’呢？或者是说，你的病好了，拿你的褥子行走‘难’呢？”可是主耶稣换一个字来说，祂说，是说“你的罪赦了”容易呢？或者说“起来，拿你的褥子行走”容易呢？
--------本段经节汇集--------
可2:9  
对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，哪一样更容易？
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　　主耶稣是说那一样更容易。因为从主的眼光看来，两样都是容易的。赦罪是容易的，叫瘫子起来走路也是容易的，所以说那一样更容易。实在说来，问法利赛人的问题是那一样更难？以法利赛人来看，赦罪是难的，叫瘫子拿着褥子走也是难的。两样都是难的，不过要比较看那一样更难？但是主耶稣说，那一样更容易。
　
　　不错，祂能；但是我怎么知道，祂肯医治我？我不知道祂的旨意。也许主不要医治我，怎么办？这是另外一个故事。马可一章四十一节：“耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧！”所以，第二个问题就是说，一个人生病的时候，光是学习知道神的能力还没有用，还要学习知道神肯才有用。祂的能力无论多么大，若是祂不肯医治我，有什么用？这里的难处，不是说神能不能的问题，乃是说神肯不肯的问题。神如果没有意思医治我的病，祂的能力无论多么大，都与我没有关系。所以第一个问题要解决的是神“能”，第二个问题要解决的就是神“肯”。在这里你们看见一件事，主耶稣对长大麻风的人说：“我肯。”全世界没有第二种的病，像大麻风那样污秽。所有的病在旧约都是病，但是大麻风是污秽；因为长大麻风的人，你一摸他，你也要长大麻风。主耶稣如果摸他，主耶稣也要长大麻风（这是按着人来说的）。但是祂的爱心非常大，所以祂说，“我肯！”主耶稣伸手摸他，他就洁净了！长大麻风的人，主也肯叫他洁净，我的病主不肯医治么？所以你能说“神能”。“神肯”。所以光知道神能不够，还要知道神肯。
--------本段经节汇集--------
可1:41  
耶稣就动了慈心，伸手摸他，说，我肯，你洁净了吧。
马可福音一章（略，若需要被汇集，请勾选“不忽略整章”）
马可福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　神愿意医治还不够，祂还得作一件事，这要看马可十一章里面所说的话：“我实在告诉你们，无论何人对这座山说，你挪开此地投在海里；他若心里不疑惑，只信他所说的必成，就必给他成了。所以我告诉你们，凡你们祷告祈求的，无论是什么（疾病也在里面），只要信是得着的，就必得着。”（23~24）这里是讲到“神曾”。现在我们看见了神能，神肯，神曾。
--------本段经节汇集--------
马可福音十一章（略，若需要被汇集，请勾选“不忽略整章”）
可11:23  
我实在告诉你们，无论谁对这座山说，你得挪开，投在海里，他若心里不疑惑，只信他所说的成了，就必给他成了。
可11:24  
所以我告诉你们，凡你们祷告祈求的，无论是什么，只要信已经得着了，就必得着。
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　　什么叫作信心？信心不只相信神能，神肯，也是相信神已经作了，神已经成功了。你如果信是得着的，就必得着。你如果能信，就有把握知道神能，神肯。神如果给你话，你就能够感谢神：神医治了我的病，神已经作了！许多人就是在这里模糊了，叫病得不着医治。因为他一直在那里盼望得着医治。盼望是将来的事，相信乃是已过的事。我相信神定规医治我，这个医治可能在二十年以后；我相信神定规要医治我的病，这个医治可能在一百年以后。一切真实地信心都是能爬起来说，感谢神，祂医治了我的病！感谢神，我得着了！感谢神，我洁净了！感谢神，我好了！所以信心到了完全的时候，不只说神能不能，神肯不肯，乃是说神曾作了没有。　　神已经作了！神曾听了我的祷告，神曾用祂的话医治了我，神已经作成功了！凡信是得着的，就必得着。许多人的信心都是“要”得着的信心，所以老得不着。我们应该有“是”得着的信心。我们的信心都是讲“是”的，不是讲“要”的。　　我引一个简单地比方。如果我们今天传福音，有一个人听了福音，明白了、悔改了；他说，他相信了。你问他，“你信了主耶稣没有？”他说，“信了。”你问他，“你得救了没有？”他说，“我会得救。”你知道这不行。你问他，“你得救了没有？”他说，“我必定得救。”你知道也不行。你问他，“你真的必定得救么？”他说，“我想我定规会得救的。”我告诉你，你总觉得那一个味道不对。他说要得救，会得救，一定会得救，那一个味道不对。你问他，“相信主耶稣没有？得救没有？”他说，“得救了！”你知道那一个味道对。人相信了，就是得救了。照样，所有的信心，都是已过的，都是与得救的信心一样的。不是我相信了，定规会得着医治，定规会好，定规要好。这不是信心。人一相信，就要说，“感谢神，我得着了医治。”　　我们要把这三个抓牢：神能，神肯，神曾。人的信心一摸着神曾的时候，疾病就过去。
　Concerning illness, there are a few things we need to consider before God.
　
Ⅰ
　
ILLNESS BEING RELATED TO SIN
　Before man sinned, he had no sickness and was never ill. Man only became sick after he sinned. In a general sense, we can say that sickness, like death, comes from sin. Through one man’s fall, sin and death came into the world. Just as death came upon all mankind through sin, so also sickness came upon mankind through sin. Although we did not personally commit Adam’s sin, mankind, nevertheless, is fully identified with Adam. Death has come to all because of Adam’s sin. Where there is sin there is death. Between sin and death, there is something called sickness. This is the cause of illness in general.
　However, there are two different reasons a man becomes ill. One kind of illness comes from sin, while the other kind of illness does not come from sin; some sicknesses are not the result of sin. We have to separate the two kinds of sickness. There would surely be no sickness without sin, in as much as there would be no death without sin. There would not be any sickness if there were no death in this world. With sin comes death, and with death comes illness. There are many individuals whose illness is caused by sin, but there are others whose illness is not caused by sin. We need to understand the relationship between illness and sin as it pertains to individuals and to mankind in general.
　
A
　
Some Illnesses Being Caused by Man’s Sin against God
　In the Old Testament, namely in Leviticus and Deuteronomy, we find God protecting the Israelites and delivering them from illnesses whenever they obeyed Him, accepted His way, obeyed His law, and abstained from sin. Here God shows us clearly that some illnesses do come from disobedience and from sin.
　In the New Testament, we also find some who became ill through sin. In 1 Corinthians 5:4-5 Paul spoke of his judgment to deliver one who sinned “to Satan for the destruction of his flesh.” This shows us clearly that sickness can come from sins. If the sin is less serious, the result is sickness. If the sin is serious, the result is death. Second Corinthians 7:9-10 shows that Paul’s desire was that through illness there would be repentance, not death. When the man repented with a repentance “which is without regret,” Paul said that he should then be forgiven (2 Cor. 2:6-7). First Corinthians shows us that a person’s flesh, not his life, was delivered to Satan. To deliver one’s flesh to Satan means to cause him to become ill, not to die. This shows us clearly that the person became sick because of his sin.
　Paul said that there were some in the church in Corinth who took the Lord’s bread and drank His cup without discerning the Body. As a result, they became weak and ill and a number of them died (1 Cor. 11:29-30). Clearly, disobedience to the Lord was a reason for their sickness.
　There is sufficient evidence in the Word to show us that many illnesses come from sin. However, this does not mean that all illnesses come from sin. Nevertheless, the first thing you should check when you are ill is whether or not you have sinned against God. Many people can tell you that they became ill because they sinned against God.
　Among the brothers and sisters that I personally know, I can name over a hundred cases to prove my point. When they check the reason for their sickness, they find that many of their illnesses come from sin. Some have disobeyed the Lord in certain areas. Others have not kept His word and have taken a wrong turn in specific instances. When they discover their sin and confess it, their sickness goes away. Many brothers and sisters have experienced this, and I myself have experienced similar things. The moment we identify the reason for our sickness, the sickness is gone. This is something that medical science cannot explain.
　Illnesses may not come from sins. However, like death, very often they are the result of sins. We can discover natural causes for many illnesses, but we cannot blame these natural causes for all of our sicknesses.
　Often it is clear that a man’s illness comes from sin. I remember a brother, a medical professor, who once told his students in the Shanghai Medical College in Chungking, “We found that there are natural causes for many kinds of illnesses. For example, staphylococcus, streptococcus, and pneumococcus cause a number of diseases. One kind of bacterium can produce several kinds of diseases. Different kinds of germs produce different kinds of illnesses. While doctors can discover the kind of germ that produces a certain kind of illness, we have no way of determining the reason that a germ infects one person but not another person. Ten people may enter the same room at the same time, and everyone can come into contact with the same germ. Some with good health may be infected, while others with poor health may not be infected. Normally, those who have poor health are more easily infected, and those who have good health are not as easily infected. But sometimes those with poor health are not infected, while those with good health are infected. Those who do not meet the conditions for infection are infected, while those who do meet the conditions for infection are not infected. There is no explanation for this!” He went on, saying, “We must admit that, besides natural causes, God’s sovereignty is above everything.” This is true. Often a person takes every precaution yet still becomes ill.
　I still remember a classmate of mine who told me a story about his professor at the Peking University Medical College. The professor had a bad temper, but he was a very knowledgeable man. All the questions that he designed for his examinations were simple. One time he asked a very simple question: “Why does a person develop tuberculosis of the lungs?” Many students failed to give the right answer; they wrote, “Because there are tuberculosis germs.” Every such answer was marked as wrong. Eventually he told the class, “The world is full of tuberculosis germs. Does this mean that everyone in the world will be infected?” He went on to explain, “Tuberculosis germs will incubate and develop into a case of tuberculosis of the lungs only under suitable conditions. You cannot say that tuberculosis of the lungs occurs simply because there is the presence of the germs.” The students thought that as long as there were germs, there would be an illness. They forgot to point out that suitable conditions were necessary. This same thing is true when Christians become ill. There may be many natural causes for sickness, but God will allow a sickness to occur only when the right conditions are present. Without a certain environment, God will not allow any sickness to occur.
　
B
　
Seeking Forgiveness before Seeking a Cure
　We absolutely believe that there are natural causes for sickness. There are enough reasons and scientific proof to keep us from disputing the natural causes of sickness, but at the same time, we must acknowledge that many illnesses come upon God’s children because of their sins. It is sin against God, as described in chapter eleven of 1 Corinthians, that brings about illnesses. With such cases, we need to ask God for forgiveness rather than for healing. A person must first seek forgiveness before he can ask for healing.
　Often when a person becomes sick, he can quickly discover how he has sinned against the Lord, in what matter he has been disobedient, and where he has turned against His word. Once the sin is exposed, the sickness is gone. I have seen many people with such experiences. The illness stops when a certain issue is settled before the Lord. This is very strange. It is very important to discover the relationship between sin and illness. Sickness in general comes from sin. When a person is sick, he may have committed some specific sins.
　
Ⅱ
　
SICKNESS AND THE LORD JESUS’ WORK
　
A
　
Taking Away Our Infirmities and Bearing Our Diseases
　Isaiah 53:4-5 says, “Surely He [Christ] has borne our sicknesses, / And carried our sorrows; / Yet we ourselves esteemed Him stricken, / Smitten of God and afflicted. / But He was pierced because of our transgressions; / He was crushed because of our iniquities; / The chastening for our peace was upon Him, / And by His stripes we have been healed.”
　Isaiah 53 is the most quoted chapter in the New Testament. This chapter speaks of the Lord as our Savior. Verse 4 says, “Surely He has borne our sicknesses, / And carried our sorrows.” This verse is paraphrased in Matthew 8:17: “He Himself took away our infirmities and bore our diseases.” It is a translation of Isaiah 53:4. The Holy Spirit taught Matthew to describe the earthly Lord Jesus as One who took away our infirmities and bore our diseases. We need to note that He bore our sorrows and took away our infirmities before His death on the cross, while He was still on earth. This means that the Lord Jesus made healing His burden. He considered healing His business. His business was not only preaching the gospel but also healing diseases. He did not simply spread the gospel; He strengthened the weak, restored the withered hand, cleansed the leper, raised the paralytic, and He sent them home. He healed all kinds of diseases. While He was on earth, He gave Himself to preaching, as well as to the performing of miracles, to doing good, to training His disciples, to healing, and to the casting out of demons. We have to realize that the overthrowing of sickness that comes from sin is one of the Lord Jesus’ commissions. The Lord Jesus came to the earth to deal with sins. He came also to deal with death and illness.
　
B
　
Pardoning Iniquities and Healing Diseases
　Many of God’s children are familiar with Psalm 103. I love to come back to this psalm again and again. David said, “Bless Jehovah, O my soul; / And do not forget all His benefits” (v. 2). What are His benefits? David said, “He pardons all your iniquities, / He heals all your diseases” (v. 3).
　I would like to point out that sickness has two partners. One is death, and the other is sin. Sickness and death are a pair, and sickness and sin are another pair. We have seen that sickness and death are a pair. The result of sin is death, and because there is death, there is sickness. Both sickness and death are results. The intrinsic nature of sickness and death is the same—both came from sin. Psalm 103:3 shows us that sickness and sin (iniquity) are another pair. It says, “He pardons all your iniquities; / He heals all your diseases.” Because my soul has sinned, there is sickness in my body. When the Lord deals with the sins in my soul and forgives them, the sickness in my body is healed. Our body is plagued on the one hand with inward sins, and on the other hand with outward illnesses. Today the Lord has removed both of them for us.
　
C
　
The Bearing of Sins Being Absolute, but the Bearing of Illness Being Limited
　However, we have to make a distinction. God’s forgiveness of our sins is basically different from His healing of our diseases. He deals with our sins in a different way than He deals with our sickness. The Lord Jesus bore our sins when He was crucified on the cross. Is there any sin that has not been forgiven? No! God’s work is absolute; the work of the cross is so complete that sin has been absolutely taken away (John 1:29). While the Lord Jesus was on earth, He bore our diseases and took away our infirmities. But even though He bore our illnesses, He did not remove them all. He took away our infirmities, but He did not remove all infirmities. Paul even said, “When I am weak, then I am powerful” (2 Cor. 12:10). Of course, Paul did not say, “When I sin, then I am sanctified.” Sin is totally and absolutely taken away, but illness is not totally and absolutely removed. The Lord’s redemption deals with sickness differently than with sin. Sin is absolutely taken away, while sickness is removed in a limited way.
　Timothy’s stomach remained weak. He was a servant of the Lord. Yet the Lord allowed infirmity to remain in his flesh. Salvation and redemption have brought about a complete solution to sin, but sickness is not completely removed. One group of people thinks that the Lord’s work deals only with sins, not with sickness. Another group of people think that the Lord deals with sickness to the same extent that He has dealt with sin. Neither of these views represent our stand. The Bible shows us clearly that the Lord’s work has dealt with sins as well as sickness. While His dealing with sin is absolute, His dealing with sickness is limited. We must realize that the Lord has dealt with sin in an absolute way. He has resolved all the problems of sin. The Lamb of God has borne everyone’s sins. His blood has taken away the sin of the entire world. The problem of sin is fully settled, but sickness still exists among God’s children.
　We can consider the matter from another angle. God’s children should not have so many illnesses, because the Lord Jesus has borne our illnesses. The Lord Jesus paid much attention to the matter of healing while He was on earth, and although His cross has not taken away all our illnesses, healing is definitely an item included in His work. The fulfillment of Isaiah 53 is Matthew 8, not Matthew 27. This fulfillment was realized before Golgotha. He did not begin to bear our diseases at Golgotha. He bore our diseases on earth before He ever went to Golgotha. The bearing of diseases is not something absolute, like the bearing of sin. This should be quite clear to all of us.
　
D
　
Seeking Healing When Sick
　There are many reasons a believer becomes sick. I am afraid that many have missed their chance for healing through ignorance of the Lord’s work in bearing their illnesses. Let me say a few more words on this matter. Unless you are as confident as Paul, who after praying three times realized that his illness was for his perfection, you should seek healing. Paul prayed, and by the third time, he was clear. The Lord showed him that his weakness was necessary. The Lord’s grace was sufficient for him, and Paul’s weakness was for a greater manifestation of God’s power. Paul accepted his infirmity. If a person is not clear that God wants his infirmity and illness to remain in him, he should by all means seek healing. He should boldly ask the Lord to bear his infirmity and illness. God’s children do not live on earth to be sick; they live to glorify God. Illness is good if it glorifies God, but many illnesses may not glorify God. You have to learn to trust in Him. You must realize that the Lord Jesus is a Savior who bears our sickness. The Lord healed many patients when He was on earth. He is the One who is the same yesterday, today, and forever. We can ask Him for His healing. We can commit all our illnesses into His hands.
　
Ⅲ
　
A BELIEVER’S ATTITUDE TOWARD ILLNESS
　
A
　
Discovering the Cause of an Illness
　A believer should first go before the Lord to discover the cause of his illness. He should not hastily seek healing as soon as he becomes ill. Consider the process a person goes through in an illness. Whenever a person has an illness, the first thing he should do is to discover the cause of the illness. Paul was clear about his own illness. This sets a good pattern for us. God wants us to be clear about the cause of our illnesses. We have to ask whether or not we have disobeyed the Lord. Have we sinned? Have we come short of others? Have we acted against some natural laws? Have we been negligent in certain matters? Often our offense against natural laws is an offense against God, because these laws were created and ordained by God; God rules the universe through these natural laws. There is always a reason for our illnesses.
　
B
　
Not Anxiously Seeking a Doctor
　Many people are afraid that they will die as soon as they become sick. They immediately look for a doctor after they become ill and anxiously look forward to their healing. This should not be a believer’s attitude. A person first must find out the cause of his illness. Many brothers and sisters have no patience at all. The first thing they do when they are ill is to look for healing. They hastily find a doctor. They are afraid that they will lose their precious lives. On the one hand, they pray as if they trust in God for their healing. On the other hand, they rush to the doctor for medicine and injections. They are afraid, and they treasure their own lives very much. This shows us clearly that they are fully obsessed with themselves. They are too self-centered during ordinary times. When they become sick, they become even more self-centered. It is impossible for a man to be full of the self at ordinary times yet be free from the self when he is sick. Those who are full of self at ordinary times will surely anxiously seek healing when they are sick.
　
C
　
First Dealing with One’s Problem before God
　I can assure you of the futility of such anxiety about your sickness. Being healed is not that simple in the case of a person who belongs to God. Even if you are healed, your sickness may come back. In addition, other kinds of illnesses may come. You must first take care of your problem with God before you can settle the problem of your body. A problem of the body cannot be resolved if a problem before God is not resolved. You must first discover the cause of your sickness before God and then seek healing afterward. You must learn the lesson that comes along with your illness. Even in the case of a sudden severe illness, you must not ignore this lesson. If you deal with God in this way, He will intervene for you and will deliver you out of your woe in a short time.
　Very often we find that we are sick because we have sinned or have committed some mistakes. We must confess to the Lord and ask for forgiveness. Only then can we expect any healing. As we advance a little further in God, we may realize that there is not only sin but also Satan’s attack. At times sickness may be a matter of God’s discipline. He disciplines us in order that we would become more sanctified, tender, and obedient before Him. There can be many reasons for our sicknesses, and we have to deal with them one by one before the Lord. As we deal with them one by one, we will discover the actual cause of our illness. Sometimes God allows help to come from natural means or from medicine, but at other times, God may not want us to receive help from medicine. He can heal us in an instant.
　
D
　
Learning to Look to God as the Healer
　We need to realize that healing is always in God’s hands. We need to learn to look to the God who heals! In the Old Testament God has a name: “For I am Jehovah who healeth thee” (Exo. 15:26, New Translation). This name of God is a verb; it is a very special name. We need to learn to look to Jehovah, the One who heals. He will always deal graciously with His children.
　
E
　
Calling for the Elders of the Church to Anoint and Pray
　When a person is sick, the first thing he should do is to discover the cause of his illness. After finding the cause, there are several things to do. One of them is to call for the elders of the church to pray and to anoint him (James 5:14-15). This is the only charge in the Bible for believers who are sick: “Is anyone among you ill? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up; and if he has committed sins, it will be forgiven him.”
　When a person is sick, and he has dealt with the Lord about his sickness, one of the things that he can do is to call for the elders of the church to anoint him. This means that he allows the anointing of the Head to flow to him as a member of the Body. He is a part of the Body, and he is asking for the anointing to flow from the Head to him as a member. Some illnesses disappear as soon as life flows through the person. The purpose of the elders’ anointing is to convey the anointing of the Head to the members. Sometimes a person has moved away from the protection and circulation of the Body through disobedience, sin, or other matters. When he calls for the church elders, he is asking to be received once again into the circulation of the Body. He is asking to be placed once again in the Body of Christ and to receive the flow of life.
　As soon as a member does something wrong in his standing as a member, the life of the Body stops flowing into that part of the Body. The anointing restores that flow. This is the reason behind the calling of the church elders. The elders stand for the church; they are the representation of the Body in a locality. They should anoint for the Body and bring the anointing of the Head once again to the blocked member. Our experience tells us that this kind of anointing can even heal a seriously ill person. We have witnessed God’s frequent and speedy intervention in things which are humanly impossible. When this happens, the person is healed.
　
F
　
Other Reasons for Illness
　Sometimes there is another reason for illness—individualism. Please remember that individualism is the biggest source of illness. Some people are individualistic; they do things according to their own will. They act by themselves and are always on their own. When God disciplines them, they become ill, and the supply of the Body no longer reaches them. If this is the reason for a person’s illness, he needs to ask for the supply of the Body to flow through him once again.
　I dare not say that I have listed all of the reasons for our sicknesses. There are many causes for sickness. Some become sick because they have disobeyed a command of the Lord. Others become sick because they have not fully carried out the Lord’s command. Still others become sick because of a certain sin or because of their individualism. Some are individualistic, yet God does not discipline them. However, there are many people, especially those who know the church, who become ill as soon as they become individualistic. Those who do not know the church have less illness. The more we know about the church and the more we are related to the church, the more the Lord will put us in a situation where His hand will be heavy upon us as soon as we become individualistic.
　Sometimes a person becomes sick because he has defiled his body. Whoever defiles his body will find God destroying His temple in that person.
　There are many causes for illness, and I cannot give a list of all of them. I can say only that there is always a reason behind any illness. We must always find the cause of our illnesses. There may be one or more than one reason. Once you discover these reasons, you must confess them one by one to God. Then call for the responsible ones of the church, confess to them, and pray together with them. Ask them to anoint you and to recover you to the life of the Body. You will find your illness immediately gone when life begins to flow through you once again. Although there are natural causes for sickness, you must know that spiritual reasons far outweigh natural reasons. Once you take care of the spiritual reasons, the illnesses will leave promptly.
　
Ⅳ
　
ILLNESS AND GOD’S DISCIPLINE
　
A
　
God’s Disciplining Hand behind Some Sicknesses
　It is interesting to note that unbelievers often are easily healed, while Christians are not healed so easily. The New Testament shows that when unbelievers went to the Lord, they were healed immediately. The Bible also speaks of the gift of healing. Both believers and unbelievers can be healed through the gift of healing. However, the Bible also shows that some Christians were never healed. Trophimus was one, Timothy was another, and Paul was a third. These three were the best brothers in the New Testament. Paul kept Trophimus in Miletus because he was sick and nothing could be done (2 Tim. 4:20). Paul advised the sick Timothy to take some wine because his stomach was not clean; Timothy was not healed. Even Paul himself suffered and was weak because of an eye disease or some other malady. This is why he said that there was a thorn in his flesh (2 Cor. 12:7). A thorn always irritates people. Even though a thorn is very small, it is very uncomfortable when lodged in the flesh. Even when it is lodged in the little finger, it can be very painful. Paul’s thorn was not a small one but a big one. This thorn caused discomfort to his whole body. In verse 9 he used the term weakness, which tells us how much he suffered! These three persons were the best brothers, yet they were never healed. Instead, they bore their illnesses.
　Illnesses are different from sins. Sins cannot yield the fruit of sanctification, whereas illnesses can yield the fruit of sanctification. It is wrong to lump illnesses together with sins. There are some similarities between the two, but there are also many dissimilarities. The more a man sins, the filthier he becomes. But a man does not become filthier by becoming sick. In fact, he can become holy through his sickness, because God’s disciplining hand is with his sickness. Sickness can result in discipline. When God’s children are sick, they have to learn to submit to God’s mighty hand (1 Pet. 5:6).
　
B
　
Accepting the Lesson That Comes with the Illness
　If you have an illness, you should learn to deal with your problems one by one before the Lord. After you have dealt with them, you may conclude that God’s hand is upon you and that He is doing this to stop you from becoming proud and wild like other sinners. You should remember that you must accept not only the illness but also the lesson that comes with this illness. Having an illness alone is useless; you must learn the lesson that comes with the illness. Illness alone cannot sanctify a person; it is the acceptance of the lesson that comes with the illness that sanctifies a person. You must reap the benefit and result that come with the illness. Perhaps God put His hand on you in order to humble you as He did Paul. He prevented Paul from becoming proud through the revelations that he had received. God may allow a sickness in our flesh to soften us because we are too strong in our disposition. These things can explain why He does not heal us immediately. Sickness alone does not profit anyone; only the softening brings the profit. There is no point in being ill all our lives unless the illness will soften us. Many people have been sick all their life, yet they have never been dealt with by the Lord. Such sickness is in vain. Sometimes a person recovers from an illness after a period of time. But even though the sickness is over, the Lord may not let the person go. Other things will come along the way. As soon as one becomes sick, he has to go to the Lord and seek His speaking.
　Often we can identify the Lord’s discipline in our sickness. God disciplines many people through their illness and touches them in certain areas.
　
C
　
Sickness Not Being Something Dreadful
　Never consider sickness to be something dreadful. The “knife” is not in just anyone’s hand. If the one who shaves my hair is my brother, I would not be scared even if he used a big knife. But it would be very frightening indeed if I allowed my enemy to cut my hair. We have to ask in whose hand is the knife. I would be scared if the surgeon who operated on me happened to be my enemy. But I would not be scared if the scalpel was in my brother’s hand. Please bear in mind that all sicknesses are in God’s hand. Many sick brothers and sisters who are so anxious about their health seem to believe that their sicknesses are in the enemy’s hand.
　Please remember that every sickness has been measured by God’s hand. Satan is the creator of sickness, and I believe that Satan can make people sick. But everyone who has read the book of Job knows that sickness happens only with God’s permission. Every sickness is under God’s limitation. Job shows us clearly that Satan cannot make a person sick without God’s permission and limitation. God’s permission and limitation are the abiding factors. Consider Job’s case: God allowed him to be sick, but He did not allow his life to be harmed. Whenever we are sick, we should not feel hopeless and we should not worry. Do not insist on being healed. Do not complain that the sickness has continued too long and that you are afraid of death.
　Please bear in mind that sickness is in the hand of God. It is measured by Him and under His limitation. After Job’s trials ran their course, the illness went away; the illness accomplished God’s purpose in him. In Job’s story we see an end to God’s discipline (James 5:11). I would like to say that many people’s sicknesses do not have a proper ending; they have not learned the lesson. We must realize that all illnesses are in God’s hand; they are all measured by the Lord. Often all we have to do is confess our sins, and the matter is over.
　
D
　
Learning Our Lesson in the Midst of Our Illness
　God allows many illnesses to remain in us in order for us to learn a lesson. The sooner we learn the lesson, the sooner the illness leaves. Many people love themselves too much. Let me say a frank word to them: The only reason many of them are sick is that they love themselves too much. Many people love themselves to the extent that sickness becomes inevitable. We are of little use to God if He does not purge us of our self-love. We have to learn to not love ourselves.
　Some people think only of themselves all day long. They think the whole world revolves around them and that they are the center of the universe. They think that everyone should live for them. Their thoughts are occupied with nothing but themselves day and night; in their view everything revolves around them. God in heaven is for them, and God on earth is for them as well. Christ is for them, and the church is for them. In fact, the whole world is for them. God has no alternative but to tear down this center. Many people are not easily healed because they expect sympathy from others. I know that some sisters have experienced this. When they reject the sympathy of others, their sicknesses leave.
　Perhaps many are ill because they like to be ill. They are loved only when they are ill, so they like to be ill. No one loves them when they are not ill, so they always try to be sick in order to be loved. In fact, they want to be sick forever so that they can be loved forever. I have seen such cases. Sometimes it takes someone to rebuke them strongly, saying, “You are sick because you love yourself too much. You want others to love you and to pay attention to you in your illness. You want others to visit you and to sympathize with you. This is why you are always sick.” As soon as they accept God’s dealing and acknowledge the cause of their illness, they are healed immediately.
　I can report hundreds of cases that I have witnessed during the past twenty or more years of my life. They all prove that many people are sick for specific reasons. Their illnesses are healed immediately when they identify the causes, deal with them, and remove them. As long as the causes remain, they cannot be healed.
　I know of a brother who always desired affection from others. He wanted to be loved, to be spoken to nicely, to receive visits, and to be treated in a gentle way. If anyone asked how he was doing, he immediately would relate everything that had happened the previous night or that morning in a detailed way. He could tell others almost the exact time of his fever, from what hour to what hour, and the kind of headache he experienced, from what hour to what hour. He could tell you exactly how many times he breathed and how many times his heart beat a minute. He was always feeling ill, and he always liked to tell others about his illness. He wanted the warm sympathy of others. If you talked to him, he would have nothing to talk about except his illness. Every day he talked about his illness, and he wondered why he was never healed.
　It is not an easy thing to speak an honest word to others. One must pay a price to speak the truth. One day I gathered enough strength within myself to speak to this one. I said, “The only reason you have been sick so long is that you like to be sick.” He denied it. I said, “Do you not love your illness? You are afraid that this illness will leave you. You love your illness.” He denied it again. But I said, “You like others to sympathize with you and to love you. You like others to take care of you and to treat you nicely. You cannot have it by other means, so you try to get it by becoming ill. If you want to be healed by the Lord, you must rid yourself of this thought! When others ask how you are doing, you need to learn to say, ‘I am fine.’ See what will happen if you do that! When others ask how you were doing the night before, you should say, ‘Fine!’” He said, “My heart is sincere. I cannot lie. I feel that I am not fine. What should I do if I truly was not well the night before?” I said, “Let me read you a verse. The son of the Shunammite woman was lying on the bed already dead. She went to see Elisha, and he asked, ‘Is it well with you?...Is it well with the child? And she said, It is well’ (2 Kings 4:26). Actually, her son was lying on the bed already dead. Why did she say that it was well? She said it because she believed. She believed that God would save her son. Today you can believe, too. When others ask, ‘How were you last night?’ You should say, ‘Fine.’ It is fine even if you died the night before. You have to believe that it was fine.” He had nothing to say after these words. As soon as he denied his self-love, rejected sympathy, and dropped his expectation for consolation, his illness went away.
　We must realize that many illnesses have internal causes as well as external causes. A man must learn to believe in God. When God’s purpose is achieved, the sickness goes away. Once God achieves His spiritual goal in us, our sickness is over.
　
E
　
With the Exception of a Few Cases, One Needing to Discover the Causes and to Seek Healing
　I believe that when Paul wrote 2 Timothy, Timothy and Trophimus, as well as Paul himself, still had their illnesses. However, they acknowledged that their illnesses were there to help them in their work; they learned to look after themselves and to be restricted for the sake of God’s glory upon them. Paul advised Timothy to take a little wine and to take care of his eating. At the same time, both were serving the Lord. Of course, the Lord supplied them with enough grace to overcome their weaknesses. Although Paul was sick, he still worked. When we read Paul’s Epistles, we have to agree that the amount of his work equaled that of ten men. But God could use such a weak vessel. He was able to get more from him than He could get from ten strong men. Although his body was weak, God gave him the strength and the life to do what he should do.
　In the Bible, there were not too many men like Paul, Timothy, and Trophimus who were continually sick. God only arranges such unusual circumstances for those whom He will use and perfect. As for the rest, especially the new believers, they should examine themselves and should ask whether they have sinned in any way when they become ill. When one confesses his sins and deals with them, it is easy for him to be healed.
　Finally, I would like to point out that sickness can be the result of Satan’s sudden attacks, and sometimes it can be the result of offending the laws of nature. There may not be a spiritual cause for our sickness, but we can bring everything to the Lord. If it is an attack from the enemy, we can rebuke it in the name of the Lord, and it will leave. There was a sister who had a fever that would not go away. There was no special reason for her fever. Later she found out that it was Satan’s attack, and she rebuked it in the Lord’s name. The illness immediately went away.
　Sometimes sickness can be the result of acting contrary to the laws of nature. If a person puts his finger in the fire, he will be burned. We should take good care of ourselves whenever possible. We should not wait until we are sick to confess our sins. Once we confess our sins, we will surely be forgiven. But we should not wait until we have sinned and something is wrong with our bodies before we look to God for healing. We should not neglect the ordinary duties and care.
　
Ⅴ
　
THE WAY TO BE HEALED— THREE PHRASES IN THE NEW TESTAMENT
　What happens when a man prays for healing? We need to have a brief discussion about this.
　There are three expressions in the New Testament, specifically in the Gospel of Mark, that I have spent much time studying and learning. These three expressions have been particularly helpful, at least to me. The first is a matter of the Lord’s power, the second is a matter of His will, and the third is a matter of His act.
　
A
　
The Lord’s Power—God Can
　Once I read the Gospel of Mark while I was sick and found a few words that were especially helpful to me. The first portion is in Mark 9:21-23: “And He questioned his father, How long has this been happening to him? And he said, From childhood. And it has often thrown him both into fire and into water to destroy him. But if You can do anything, have compassion on us and help us. And Jesus said to him, You say, If You can. All things are possible to him who believes.” Do you understand what this means? The father told the Lord Jesus, “If You can do anything, have compassion on us and help us.” The Lord Jesus replied, “If You can”! Why did He say, “If You can”? These three words of the Lord Jesus are a quotation of the father’s remark. The Lord Jesus repeated what the father had said. The father said, “If You can do anything ... help us.” The Lord Jesus exclaimed, “If You can. All things are possible to him who believes.” It is not a matter of whether the Lord can, but a matter of whether the father could believe. All things are possible to him who believes.
　When a man is sick, he is often full of doubts. He cannot believe in the power of God. It seems to him that the power of germs is stronger than the power of God. In effect, he is saying that the power of a little bacteria which can be seen only under a microscope is stronger than the power of God. When a trial of sickness comes, one finds the threat of the germs magnified to a great degree. But the Lord rebukes those who doubt His power in the midst of their sickness. The Bible seldom records the Lord Jesus interrupting a man’s speaking. But here He said, “If You can”! It seems as if the Lord was angry, as if He had lost His temper! (The Lord forgives me for saying this.) When the father said, “If You can do anything, have compassion on us and help us,” it seemed as if the Lord Jesus was saying, “How can you say, ‘If You can’? What do you mean, ‘If You can’? All things are possible to him who believes! It is not a matter of if I can, but a matter of whether or not you believe. Why do you ask whether or not I can?” The first thing a child of God should learn when he is sick is to lift up his eyes and say, “Lord, You can!”
　Recall the incident when the Lord healed the paralytic. (I like the Lord’s words very much because each time He speaks He chooses His words very carefully.) He told the Pharisees, “Which is easier: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?” (Mark 2:9). The Pharisees must have thought that it was easier to say, “Your sins are forgiven.” Saying such words is, of course, very easy, because they can be said, but no one will actually know whether the sins were forgiven. But it is not easy to say, “Rise up and walk.” The Lord’s word proves that He can forgive as well as heal. Look at the Lord Jesus’ question carefully. Consider whether this is better: “Which is harder: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?” However, the Lord did not say this. He used a different word. He said, “Which is easier: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?”
　The Lord Jesus was asking which was easier because both are easy from His point of view. Forgiving sins is easy, and asking the paralytic to rise up and walk is easy as well. This is why He said, “Which is easier?” Actually, the Pharisees were asking which was harder. From their point of view, forgiving sins and asking a paralytic to pick up the mat and walk were both difficult. Both were difficult, and they were just trying to find out which one was more difficult. However, the Lord Jesus said, “Which is easier?”
　
B
　
The Lord’s Will—God Will
　It is true that God can heal us, but how do we know that He will heal us? We do not know His will. Suppose the Lord is not willing to heal us. What should we do? This is the second consideration. Mark 1:41 says, “Moved with pity, he stretched out his hand and touched him, and said to him, ‘I will; be clean’” (RSV). Here is the second question. It is not enough for a sick person merely to know the power of God. He needs to know that God is willing. No matter how great His power is, it is useless to us if He is not willing to heal us. Here the question is not whether God is able, but whether He is willing. No matter how great His power is, it has nothing to do with us if He has no intention of healing us. The first thing to be settled is whether or not God can. The second thing to be settled is whether or not God will. Here we see the Lord Jesus telling the leper, “I will.” There is no sickness more unclean than leprosy. All of the sicknesses in the Old Testament are merely illnesses, but leprosy is a kind of defilement. Whoever touches a leper will be infected with leprosy (at least this was what men thought). However, the Lord was full of love. He said, “I will.” He stretched out His hand and touched the leper. The leper was cleansed! The Lord Jesus was willing to cleanse the leper. Can it be possible that He is not willing to heal us? We can say that God can and God will. It is not enough to know that God can. We must also know that God will.
　
C
　
The Lord’s Act—God Has Done
　God is willing to heal, but this is not enough. He still needs to do one thing. We need to look at Mark 11:23-24: “Truly I say to you that whoever says to this mountain, Be taken up and cast into the sea, and does not doubt in his heart, but believes that what he says happens, he will have it. For this reason I say to you, All things [including sickness] that you pray and ask, believe that you have received them, and you will have them.” This passage speaks of what God has accomplished. Here we see three things: God can, God will, and God has done.
　What is faith? Faith is not just believing that God can and will but believing that God has done something. It is believing that He has accomplished something. Believe that you have received them, and you will have them. If you have faith, you will have the assurance that God can and God will. If He gives you a word, you will thank Him, saying, “God has healed me. He has done it!” Many people are confused about this. As a result, their sickness is not healed. They are always hoping to be healed. Hope involves the expectation that something will happen in the future, whereas faith knows that something has happened already. I can believe that God will heal me, but this healing may take place twenty years later, or a hundred years later. But those with a genuine faith will rise up and say, “Thank God, He has healed me! Thank God, I have received! Thank God, I am cleansed! Thank God, I am well!” When faith is perfected, it does not say merely that God can or will, but that He has done.
　God has accomplished it! He has heard your prayer. His word has healed you. He has already accomplished it! Believe that you have received it, and you will have it. The faith of many people is a faith that believes in what they will receive. As a result, they never receive anything. You should have the faith that you have already received. Faith proclaims, “It is done,” not, “It will be done.”
　Consider one simple illustration. Suppose we preach the gospel today, and a person hears the gospel, believes, and repents. He says that he has believed. If you ask him, “Have you believed in the Lord Jesus?”, he may say, “I have believed.” If you also ask him, “Are you saved?”, he may say, “I will be saved.” You know from this answer that something is wrong. Suppose you ask him again whether or not he is saved. He may say, “I will surely be saved.” You know that something is still wrong with this, and you ask him again, “Are you sure that you will be saved?” He may say, “I will surely be saved.” Something is not right. He may say that he will be saved, definitely will be saved, or surely will be saved, but something does not sound right. If you ask him, “Do you believe in the Lord Jesus and are you saved?”, and he answers, “I am saved!”, then he has struck the right chord. A person is saved as soon as he has believed. Faith always relates to the past tense. Faith in being healed is like one’s faith in his salvation. He does not believe that he will be healed, shall be healed, or must be healed. These are not faith. When a man has faith, he will say, “Thank God I am healed.”
　We must lay hold of these three things: God can, God will, and God has done. Our sickness will leave once our faith reaches the stage of “God has done.”
 
　　关于疾病的问题，有几件事是我们在神面前要看的：
 
　Concerning illness, there are a few things we need to consider before God.
　　人在没有犯罪之先，人没有疾病，人不生病；人在犯罪之后，人才生病。所以，按普通来说，疾病和死亡一样，是从罪恶来的。因一人犯了罪，罪和死就进入了世界。死如何因着罪临到众人，照样疾病也因着罪临到众人。众人虽然没有犯像亚当一样的罪，但是因着亚当犯了罪，众人也都像亚当一样──死了。有了罪就有死。在罪和死之间，有一个东西，我们称它作疾病。这是普通的疾病的来源。

　　可是等到疾病临到个人身上的时候，却有两种不同的原因。一种的疾病，是从罪恶来的；一种的疾病，不是从罪恶来的。有的疾病不是从罪恶来的。我们要把这两个分开。没有罪，定规没有疾病，就像没有罪就没有死亡一样。世界上若没有死亡，就也没有疾病。有了罪，就有死；有了死，就有疾病。但是在个人身上，有许多人生病是因为犯罪；也有许多人生病不是因为犯罪。所以，我们要把个人生病与犯罪的关系，和人类生病与犯罪的关系，有一个清楚地分开。
 
　Before man sinned, he had no sickness and was never ill. Man only became sick after he sinned. In a general sense, we can say that sickness, like death, comes from sin. Through one man’s fall, sin and death came into the world. Just as death came upon all mankind through sin, so also sickness came upon mankind through sin. Although we did not personally commit Adam’s sin, mankind, nevertheless, is fully identified with Adam. Death has come to all because of Adam’s sin. Where there is sin there is death. Between sin and death, there is something called sickness. This is the cause of illness in general.

　However, there are two different reasons a man becomes ill. One kind of illness comes from sin, while the other kind of illness does not come from sin; some sicknesses are not the result of sin. We have to separate the two kinds of sickness. There would surely be no sickness without sin, in as much as there would be no death without sin. There would not be any sickness if there were no death in this world. With sin comes death, and with death comes illness. There are many individuals whose illness is caused by sin, but there are others whose illness is not caused by sin. We need to understand the relationship between illness and sin as it pertains to individuals and to mankind in general.
　　你们记得，在旧约里（利未记和民数记），如果以色列人肯顺服神，行神的路，不违背神的律法，不犯罪，神就要保护他们脱离许多的疾病。在那些地方，神明显的给我们看见，有许多的疾病，是从违背主而来的，是从犯罪而来的。

　　到了新约，我们也看见，有的人生病，是因为犯罪。保罗告诉我们说，有一个人犯了罪，他要将这一个人的身体交给撒但（林前五4~5）。这明显给我们看见，生病是从犯罪来的。轻的是疾病，重的是死亡。凭哥林多后书来看（七9~10），保罗是叫他病，不是叫他死。因为那一个人后来懊悔，生出永不后悔的懊悔来。保罗说，你们就应当赦免他（二6~7）。哥林多前书是说要将这一个人的身体交给撒但，不是要将他的生命交给撒但。将他的身体交给撒但，是叫他生病，不是叫他死。这明显给我们看见，这一个人因犯罪，所以生病。

　　保罗又告诉我们说，在哥林多教会中，有人不分辨身体而吃主的饼、喝主的杯，所以在他们中间，有好些软弱的，与患病的，死的也不少（林前十一29~30）。可见违背主，乃是他们生病的原因。

　　我们有够清楚圣经的话，就是说，有许多人所以生病，乃是因为犯罪（不是所有的人）。所以，生病时，第一要查考的，就是有没有得罪神。有许多人，能找出来是因为得罪神，所以生病。

　　按我个人所认识、所知道的弟兄姊妹，我能够引一百几十个人的事，来证明说，他们在主面前查考他们为什么缘故生病，结果找出来都是因为有罪。他们有一次专一的悖逆，有一次专一的不遵守主的话，走错了路。等到他们把那一个罪找出来，承认了之后，疾病也就过去了。许多弟兄姊妹有这样的经历，我也有许多同样的经历。你在神面前一找出原因，病立刻就可以过去。这是医学所没有法子解释的。

　　疾病，不一定是从罪来的；但是许多疾病是从罪来的。以疾病这一个问题来说，像死一样是从罪来的。但是疾病在个人身上，不一定是从罪来的，不过许多时候，也是从罪来的。我们承认，有许多病，能找出它天然的原因，但是我们不要把病都推到天然的原因上去。

　　我们必须承认这一件事，许多时候，人有疾病，明显是因为有罪在里面。我记得，有一个弟兄是一个医学教授，他在重庆上海医学院教书的时候，曾对学生们提起：我们找出很多的疾病都有它天然的原因。像葡萄球菌、链球菌、肺炎球菌，都引出了多少病。一种的菌，就有某几种的病生出来；有各种各样的菌，就生出各种各样的病。不错，我们作医生的人，能够找出什么种的菌，生出什么种的病；但是我们没有法子定规，为什么这一种菌，这一个人不被传染，而那一个人被传染了。十个人同时进到一个房间里去，大家都和这一种菌接触，结果有的人身体很好反而传染了，有的人身体不好反而没有传染。按理是身体不好的人容易传染，身体好的人不容易传染；但事实是身体不好的人没有被传染，身体最好的人反而被传染了。也许条件够的人不被传染，条件不够的人反而被传染。这是没有法子解释的！他说，我们承认，在天然的原因之外，还有神的支配。我想这是一句很好的话。许多时候，各种的防范都齐备了，但人还是会生病。

　　我还记得，我有一个同学对我说起，当他在协和医院的时候，有一个教授脾气顶大，但是学问非常好。他考试时，问题总是很简单地。有一次他出一个问题，是很简单地，可是许多人都不能答。他问说，为什么缘故人生肺病？许多同学都答说，因为有结核的菌。凡这样答的，都被他打×。他说，世界上充满结核的菌，那么全世界的人都要生结核病了？他说，结核菌要在合式的条件之下，才会长结核的病；你不能说光有结核的菌，就能长结核的病。学生以为有菌就长病，忘记了要有合式的情形。基督徒生病也是这样。虽然世界上有许多天然的理由，但是需要在那一个合式的条件之下，神才让这件事发生，基督徒才生病。不在那一个合式的条件之下，神就不让这一件事发生。
 
　In the Old Testament, namely in Leviticus and Deuteronomy, we find God protecting the Israelites and delivering them from illnesses whenever they obeyed Him, accepted His way, obeyed His law, and abstained from sin. Here God shows us clearly that some illnesses do come from disobedience and from sin.

　In the New Testament, we also find some who became ill through sin. In 1 Corinthians 5:4-5 Paul spoke of his judgment to deliver one who sinned “to Satan for the destruction of his flesh.” This shows us clearly that sickness can come from sins. If the sin is less serious, the result is sickness. If the sin is serious, the result is death. Second Corinthians 7:9-10 shows that Paul’s desire was that through illness there would be repentance, not death. When the man repented with a repentance “which is without regret,” Paul said that he should then be forgiven (2 Cor. 2:6-7). First Corinthians shows us that a person’s flesh, not his life, was delivered to Satan. To deliver one’s flesh to Satan means to cause him to become ill, not to die. This shows us clearly that the person became sick because of his sin.

　Paul said that there were some in the church in Corinth who took the Lord’s bread and drank His cup without discerning the Body. As a result, they became weak and ill and a number of them died (1 Cor. 11:29-30). Clearly, disobedience to the Lord was a reason for their sickness.

　There is sufficient evidence in the Word to show us that many illnesses come from sin. However, this does not mean that all illnesses come from sin. Nevertheless, the first thing you should check when you are ill is whether or not you have sinned against God. Many people can tell you that they became ill because they sinned against God.

　Among the brothers and sisters that I personally know, I can name over a hundred cases to prove my point. When they check the reason for their sickness, they find that many of their illnesses come from sin. Some have disobeyed the Lord in certain areas. Others have not kept His word and have taken a wrong turn in specific instances. When they discover their sin and confess it, their sickness goes away. Many brothers and sisters have experienced this, and I myself have experienced similar things. The moment we identify the reason for our sickness, the sickness is gone. This is something that medical science cannot explain.

　Illnesses may not come from sins. However, like death, very often they are the result of sins. We can discover natural causes for many illnesses, but we cannot blame these natural causes for all of our sicknesses.

　Often it is clear that a man’s illness comes from sin. I remember a brother, a medical professor, who once told his students in the Shanghai Medical College in Chungking, “We found that there are natural causes for many kinds of illnesses. For example, staphylococcus, streptococcus, and pneumococcus cause a number of diseases. One kind of bacterium can produce several kinds of diseases. Different kinds of germs produce different kinds of illnesses. While doctors can discover the kind of germ that produces a certain kind of illness, we have no way of determining the reason that a germ infects one person but not another person. Ten people may enter the same room at the same time, and everyone can come into contact with the same germ. Some with good health may be infected, while others with poor health may not be infected. Normally, those who have poor health are more easily infected, and those who have good health are not as easily infected. But sometimes those with poor health are not infected, while those with good health are infected. Those who do not meet the conditions for infection are infected, while those who do meet the conditions for infection are not infected. There is no explanation for this!” He went on, saying, “We must admit that, besides natural causes, God’s sovereignty is above everything.” This is true. Often a person takes every precaution yet still becomes ill.

　I still remember a classmate of mine who told me a story about his professor at the Peking University Medical College. The professor had a bad temper, but he was a very knowledgeable man. All the questions that he designed for his examinations were simple. One time he asked a very simple question: “Why does a person develop tuberculosis of the lungs?” Many students failed to give the right answer; they wrote, “Because there are tuberculosis germs.” Every such answer was marked as wrong. Eventually he told the class, “The world is full of tuberculosis germs. Does this mean that everyone in the world will be infected?” He went on to explain, “Tuberculosis germs will incubate and develop into a case of tuberculosis of the lungs only under suitable conditions. You cannot say that tuberculosis of the lungs occurs simply because there is the presence of the germs.” The students thought that as long as there were germs, there would be an illness. They forgot to point out that suitable conditions were necessary. This same thing is true when Christians become ill. There may be many natural causes for sickness, but God will allow a sickness to occur only when the right conditions are present. Without a certain environment, God will not allow any sickness to occur.
　　我们绝对相信天然方面疾病的原因。我们有够多的理由，够多科学上的根据，说疾病是有天然的原因的。但是我们承认，有好些的病，在许多神的儿女身上，的确是因为犯罪；的确像林前十一章所说的，是因为得罪神。所以你要在神面前求医治，倒不如在神面前求赦免。人应当在神面前先求赦免，然后求医治。

　　许多时候，一病就能找出来，我是在那里得罪了主，我是在那里没有顺服主，我是在那里不听主的话，我是在那一件事情上，没有听主的话。你祷告主，一找出那一个罪来，你的病就好了。我看见许多人，都是这一种情形。在主面前的问题一解决，病就过去。这是一件很希奇的事。所以，第一件事要清楚地，乃是罪恶与疾病的关系。因为以普通来说，疾病是从罪来的；以个人来说，有的疾病也是从罪来的。
 
　We absolutely believe that there are natural causes for sickness. There are enough reasons and scientific proof to keep us from disputing the natural causes of sickness, but at the same time, we must acknowledge that many illnesses come upon God’s children because of their sins. It is sin against God, as described in chapter eleven of 1 Corinthians, that brings about illnesses. With such cases, we need to ask God for forgiveness rather than for healing. A person must first seek forgiveness before he can ask for healing.

　Often when a person becomes sick, he can quickly discover how he has sinned against the Lord, in what matter he has been disobedient, and where he has turned against His word. Once the sin is exposed, the sickness is gone. I have seen many people with such experiences. The illness stops when a certain issue is settled before the Lord. This is very strange. It is very important to discover the relationship between sin and illness. Sickness in general comes from sin. When a person is sick, he may have committed some specific sins.
　　以赛亚五十三章四至五节：“祂（基督）诚然担当我们的忧患，背负我们的痛苦；我们却以为祂受责罚，被神击打苦待了。那知祂为我们的过犯受害，为我们的罪孽压伤；因祂受的刑罚我们得平安；因祂受的鞭伤我们得医治。”

　　以赛亚五十三章，在新约里是被引用得最多的一章。这一章圣经，特别讲到主如何作我们的救主。四节说，“祂诚然担当我们的忧患，背负我们的痛苦。”这一节话，在马太八章十七节是这样说，“祂代替我们的软弱，担当我们的疾病。”这是另外一个翻译。这是圣灵指教马太说，主耶稣来到地上的时候，祂是一个人来代替我们的软弱，担当我们的疾病。我们要特别注意，当主耶稣来到地上的时候，祂还没有死在十字架上，就在那里背负我们的痛苦，代替我们的软弱。这就是说，主耶稣在地上是把医病当作祂的负担，把医病当作祂的事情。祂不只在那里传福音，祂也在那里医病。祂不只在那里传福音，祂也在那里叫软弱的人刚强，叫枯干的手好了，叫长大麻风的洁净，叫瘫痪的人起来走回家去。祂在那里医治各样的疾病。主耶稣在地上是以传道为事，也是以行神迹为事；是以行善为事，是以栽培门徒为事，也是以医病赶鬼为事。我们要看见，主耶稣的工作，就是要推翻从罪来的疾病。主耶稣来到地上，是来对付罪，是来对付死，也是来对付病。
 
　Isaiah 53:4-5 says, “Surely He [Christ] has borne our sicknesses, / And carried our sorrows; / Yet we ourselves esteemed Him stricken, / Smitten of God and afflicted. / But He was pierced because of our transgressions; / He was crushed because of our iniquities; / The chastening for our peace was upon Him, / And by His stripes we have been healed.”

　Isaiah 53 is the most quoted chapter in the New Testament. This chapter speaks of the Lord as our Savior. Verse 4 says, “Surely He has borne our sicknesses, / And carried our sorrows.” This verse is paraphrased in Matthew 8:17: “He Himself took away our infirmities and bore our diseases.” It is a translation of Isaiah 53:4. The Holy Spirit taught Matthew to describe the earthly Lord Jesus as One who took away our infirmities and bore our diseases. We need to note that He bore our sorrows and took away our infirmities before His death on the cross, while He was still on earth. This means that the Lord Jesus made healing His burden. He considered healing His business. His business was not only preaching the gospel but also healing diseases. He did not simply spread the gospel; He strengthened the weak, restored the withered hand, cleansed the leper, raised the paralytic, and He sent them home. He healed all kinds of diseases. While He was on earth, He gave Himself to preaching, as well as to the performing of miracles, to doing good, to training His disciples, to healing, and to the casting out of demons. We have to realize that the overthrowing of sickness that comes from sin is one of the Lord Jesus’ commissions. The Lord Jesus came to the earth to deal with sins. He came also to deal with death and illness.
　　有一节圣经是许多神的儿女顶熟的，我自己也喜欢常常念它，就是诗篇一百零三篇。大卫说，“我的心哪！你要称颂耶和华；凡在我里面的，也要称颂祂的圣名。”为什么缘故呢？“我的心哪！你要称颂耶和华，不可忘记祂的一切恩惠！”什么恩惠呢？他说，“祂赦免你的一切罪孽，医治你的一切疾病。”

　　我愿意弟兄姊妹们看见，疾病有两个配偶。一个是把疾病配在死亡里，一个是把疾病配在罪恶里。疾病和死亡是一个配偶，疾病和罪是另外一个配偶。疾病和死亡的配偶，我们前面已经看过：犯罪的结果是死，因着要死，所以有病。那两个都是结果。疾病和死亡的性质一样，都是从罪来的。从诗篇一百零三篇看见，疾病和罪又是一对。他说：“祂赦免你的一切罪孽，医治你的一切疾病。”因我的灵魂有罪，所以我的身体有病。主对付我灵魂的罪，把我灵魂的罪赦免了，所以我的身体的疾病也得了医治。身体上的难处，一面是罪在里面，一面是病在外面。今天主把这两个都替我除去了。
 
　Many of God’s children are familiar with Psalm 103. I love to come back to this psalm again and again. David said, “Bless Jehovah, O my soul; / And do not forget all His benefits” (v. 2). What are His benefits? David said, “He pardons all your iniquities, / He heals all your diseases” (v. 3).

　I would like to point out that sickness has two partners. One is death, and the other is sin. Sickness and death are a pair, and sickness and sin are another pair. We have seen that sickness and death are a pair. The result of sin is death, and because there is death, there is sickness. Both sickness and death are results. The intrinsic nature of sickness and death is the same—both came from sin. Psalm 103:3 shows us that sickness and sin (iniquity) are another pair. It says, “He pardons all your iniquities; / He heals all your diseases.” Because my soul has sinned, there is sickness in my body. When the Lord deals with the sins in my soul and forgives them, the sickness in my body is healed. Our body is plagued on the one hand with inward sins, and on the other hand with outward illnesses. Today the Lord has removed both of them for us.
　　不过我们要分清这一点，就是说，神赦免我们的罪，和神医治我们的病，有一个基本的不同。神对付我们的罪，和神对付我们的病不一样。当主耶稣钉死在十字架上的时候，祂担当了我们的罪。我要问你们：有没有留下一个罪不赦免？没有。因为神的工作是那样完全，到一个地步，罪完全被抹煞，完全被除去。主耶稣还活在地上的时候，就担当我们的疾病，代替我们的软弱。但是，祂担当我们的疾病，并没有把一切的疾病都除去；祂代替我们的软弱，并没有把一切的软弱都除去。并且保罗反而说，“我什么时候软弱，什么时候就刚强了。”（林后十二10）保罗没有说，“我什么时候犯罪，什么时候就圣洁了。”你看见罪是彻底的、无限的被除去；病却不是彻底的、无限的被除去。所以疾病在主救赎里的情形，与罪不一样。罪是无限的被除去，疾病是有限的被除去。

　　提摩太的胃，还是软弱的。在这里有一个主的仆人，主容让那一个软弱留在他身上。在救恩里、在救赎里，罪是完全被除去的，但是疾病没有完全被除去。对于主耶稣的工作，有一班人以为主耶稣只是对付罪，没有对付病；有一班人以为主耶稣对付罪的范围有多大，对付病的范围也有多大。但我们不是这样看法。因圣经明显给我们看见，主耶稣的工作，对付罪，也对付病；不过对付罪是无限的，对付病是有限的。你必须看见，主对付罪的问题是无限的，是把整个罪的问题都解决了。神的羔羊，背负了任何人的罪；羔羊的血，除去了全世界人的罪。罪的问题都解决了，但是，在神的儿女中，还是有病。

　　我们今天可以在神面前这样看：神的儿女实在是不必有这么多的病人，因为主耶稣的确也担当了我们的病。主来到世界的时候，祂的确注重医病的事。虽然主在十字架上不是那样完全的担当了我们的病，但是在祂的工作里也包括了对付病。因为以赛亚五十三章的应验，乃是应验在马太八章，不是应验在马太二十七章。这应验是在各各他山上之前。祂不是到各各他山上才担当我们的疾病，乃是在各各他山之前，在地上，就担当我们的疾病。所以，担当疾病的事，没有像担当罪那样的无限。这是相当清楚地。
 
　However, we have to make a distinction. God’s forgiveness of our sins is basically different from His healing of our diseases. He deals with our sins in a different way than He deals with our sickness. The Lord Jesus bore our sins when He was crucified on the cross. Is there any sin that has not been forgiven? No! God’s work is absolute; the work of the cross is so complete that sin has been absolutely taken away (John 1:29). While the Lord Jesus was on earth, He bore our diseases and took away our infirmities. But even though He bore our illnesses, He did not remove them all. He took away our infirmities, but He did not remove all infirmities. Paul even said, “When I am weak, then I am powerful” (2 Cor. 12:10). Of course, Paul did not say, “When I sin, then I am sanctified.” Sin is totally and absolutely taken away, but illness is not totally and absolutely removed. The Lord’s redemption deals with sickness differently than with sin. Sin is absolutely taken away, while sickness is removed in a limited way.

　Timothy’s stomach remained weak. He was a servant of the Lord. Yet the Lord allowed infirmity to remain in his flesh. Salvation and redemption have brought about a complete solution to sin, but sickness is not completely removed. One group of people thinks that the Lord’s work deals only with sins, not with sickness. Another group of people think that the Lord deals with sickness to the same extent that He has dealt with sin. Neither of these views represent our stand. The Bible shows us clearly that the Lord’s work has dealt with sins as well as sickness. While His dealing with sin is absolute, His dealing with sickness is limited. We must realize that the Lord has dealt with sin in an absolute way. He has resolved all the problems of sin. The Lamb of God has borne everyone’s sins. His blood has taken away the sin of the entire world. The problem of sin is fully settled, but sickness still exists among God’s children.

　We can consider the matter from another angle. God’s children should not have so many illnesses, because the Lord Jesus has borne our illnesses. The Lord Jesus paid much attention to the matter of healing while He was on earth, and although His cross has not taken away all our illnesses, healing is definitely an item included in His work. The fulfillment of Isaiah 53 is Matthew 8, not Matthew 27. This fulfillment was realized before Golgotha. He did not begin to bear our diseases at Golgotha. He bore our diseases on earth before He ever went to Golgotha. The bearing of diseases is not something absolute, like the bearing of sin. This should be quite clear to all of us.
　　信主的人有生病的原因。恐怕有许多人失去疾病得着医治的机会，因为他们在主面前，没有看见主担当他们的疾病。或者我再多说几句：除非你能有把握像保罗那样，一次、两次、三次求过主，知道了你的疾病留着是与你有益处，否则你还是求医治的好。保罗是祷告到第三次，清楚了。主给他看见说，软弱对于你更有好处，我的恩典是够你用的，你的软弱正好叫我的能力更得着彰显。所以保罗就接受那一个软弱。因此一个人若没有清楚看见神要他背负那一个软弱，背负那一个疾病，他尽可以大胆的向主求，求主背负他的软弱，求主背负他的疾病，他可以求医治。神的儿女活在地上，不是为着生病，乃是为着荣耀神。如果生病能够荣耀神，那是顶好的事。但是许多的疾病，不一定能荣耀神。所以当你生病的时候，要在神面前学习倚靠，学习知道主耶稣是一位担当疾病的救主。许多的病人，当主在地上的时候，主也医治他们。主是昨日、今日、一直到永远不改变的主，所以我们可以求祂的医治。我们可以将我们的病，托在主的手里。
 
　There are many reasons a believer becomes sick. I am afraid that many have missed their chance for healing through ignorance of the Lord’s work in bearing their illnesses. Let me say a few more words on this matter. Unless you are as confident as Paul, who after praying three times realized that his illness was for his perfection, you should seek healing. Paul prayed, and by the third time, he was clear. The Lord showed him that his weakness was necessary. The Lord’s grace was sufficient for him, and Paul’s weakness was for a greater manifestation of God’s power. Paul accepted his infirmity. If a person is not clear that God wants his infirmity and illness to remain in him, he should by all means seek healing. He should boldly ask the Lord to bear his infirmity and illness. God’s children do not live on earth to be sick; they live to glorify God. Illness is good if it glorifies God, but many illnesses may not glorify God. You have to learn to trust in Him. You must realize that the Lord Jesus is a Savior who bears our sickness. The Lord healed many patients when He was on earth. He is the One who is the same yesterday, today, and forever. We can ask Him for His healing. We can commit all our illnesses into His hands.
　　每一次，一个信徒一生病，就应该先在主面前寻找这一个生病的原因，不应该很急的在那里寻求医治。现在我们要说到一个疾病的过程。每一个人，一有疾病，第一件事该清楚找出疾病的原因。保罗的病，保罗自己非常清楚，这是一个很好的榜样。神要我们清楚知道那一个疾病的原因在那里。我们要找找看，我有没有违背主？有没有犯罪？有没有亏欠人？有没有违背什么天然的律？有没有特别忽略了什么事情？请你们记得：许多时候，我们违背了天然的律，也是得罪神。因为这些律是神所造的，是神所定规的；神管理宇宙，就是借着这些天然的律。所以疾病总是有原因的。
 
　A believer should first go before the Lord to discover the cause of his illness. He should not hastily seek healing as soon as he becomes ill. Consider the process a person goes through in an illness. Whenever a person has an illness, the first thing he should do is to discover the cause of the illness. Paul was clear about his own illness. This sets a good pattern for us. God wants us to be clear about the cause of our illnesses. We have to ask whether or not we have disobeyed the Lord. Have we sinned? Have we come short of others? Have we acted against some natural laws? Have we been negligent in certain matters? Often our offense against natural laws is an offense against God, because these laws were created and ordained by God; God rules the universe through these natural laws. There is always a reason for our illnesses.
　　有许多人，一生病就怕死，一生病就去找医生，一生病就急切的盼望得医治。这不是信徒所该有的态度。每一个人生病的时候，要先找出生病的原因。许多弟兄姊妹，一点忍耐都没有。他们一生病，第一件事就是想法子求医治，很急的找医生。你是怕这一个宝贝的性命会丢掉，一面祷告好像要抓住神来医治你，一面又去找医生吃药打针。你就是怕，就是宝贝你这一条命。这是明显给我们看见，你是如何充满了自己。你在平常的时候，是充满了自己；等到一生病，就赶快求医治，更是充满了自己。不会平时充满了自己，而到生病的时候，就不充满自己。平时充满了自己的人，一生病，就必定焦急的寻求医治。
 
　Many people are afraid that they will die as soon as they become sick. They immediately look for a doctor after they become ill and anxiously look forward to their healing. This should not be a believer’s attitude. A person first must find out the cause of his illness. Many brothers and sisters have no patience at all. The first thing they do when they are ill is to look for healing. They hastily find a doctor. They are afraid that they will lose their precious lives. On the one hand, they pray as if they trust in God for their healing. On the other hand, they rush to the doctor for medicine and injections. They are afraid, and they treasure their own lives very much. This shows us clearly that they are fully obsessed with themselves. They are too self-centered during ordinary times. When they become sick, they become even more self-centered. It is impossible for a man to be full of the self at ordinary times yet be free from the self when he is sick. Those who are full of self at ordinary times will surely anxiously seek healing when they are sick.
　　我告诉你们说，焦急也没有用处。因为你是一个属乎神的人，在这一种的情形里，你要得着医治，没有那么简单。就是这一次得着了医治，下一次病还会来，还有另外的病要来。人必须先解决在神面前的问题，然后才能解决身体的问题。在神面前的问题若没有解决，就身体的问题也没法解决。所以，有疾病的时候，先要在神面前找出那一个原因在那里，然后求医治。你要接受疾病所要给你的学习，就是你碰着急症的时候，你也能够对付这一个问题。你如果能在神面前对付的话，你看见主能在很短的时间内给你解决。

　　许多时候你能找出，你有罪、你有错，所以你病倒了。因此你必须在神面前认罪，求神赦免，然后你在神面前才可以盼望得着医治。或者当你在神面前走得稍微远一点的时候，你要看见，在这里不只有罪的问题，还有撒但攻击的问题。有的时候，是神管教的问题，为要叫你这一个人，在神面前能够更圣洁、更柔软、更降服。有许多的原因，你在神面前要一一的对付。当你对付的时候，你就看见说，你的疾病到底是为着什么缘故。有的时候，神让你有一点天然的帮助，有一点医药的帮助。但是许多的时候，神也许不要你有医药的帮助，神能一下子就医治你。
 
　I can assure you of the futility of such anxiety about your sickness. Being healed is not that simple in the case of a person who belongs to God. Even if you are healed, your sickness may come back. In addition, other kinds of illnesses may come. You must first take care of your problem with God before you can settle the problem of your body. A problem of the body cannot be resolved if a problem before God is not resolved. You must first discover the cause of your sickness before God and then seek healing afterward. You must learn the lesson that comes along with your illness. Even in the case of a sudden severe illness, you must not ignore this lesson. If you deal with God in this way, He will intervene for you and will deliver you out of your woe in a short time.

　Very often we find that we are sick because we have sinned or have committed some mistakes. We must confess to the Lord and ask for forgiveness. Only then can we expect any healing. As we advance a little further in God, we may realize that there is not only sin but also Satan’s attack. At times sickness may be a matter of God’s discipline. He disciplines us in order that we would become more sanctified, tender, and obedient before Him. There can be many reasons for our sicknesses, and we have to deal with them one by one before the Lord. As we deal with them one by one, we will discover the actual cause of our illness. Sometimes God allows help to come from natural means or from medicine, but at other times, God may not want us to receive help from medicine. He can heal us in an instant.
　　我们在这里必须看见医治总是在神的手里。我们要学习仰望医病的神！在旧约里，神有一个名字：“我耶和华是医治你的。”（出十五26）这个神的名字，是一个动词，是一个特别的名字。所以我们要学习仰望医病的耶和华，祂会恩待祂自己的儿女。
 
　We need to realize that healing is always in God’s hands. We need to learn to look to the God who heals! In the Old Testament God has a name: “For I am Jehovah who healeth thee” (Exo. 15:26, New Translation). This name of God is a verb; it is a very special name. We need to learn to look to Jehovah, the One who heals. He will always deal graciously with His children.
　　一个人生病的时候，所该作的第一件事是把生病的原因找出来。原因找出来之后，有好几个作法，有一个是请教会的长老来祷告，来抹油（雅五14~15）。这是圣经对于信徒生病唯一的命令：“你们中间有病了的呢，他就该请教会的长老来；他们可以奉主的名用油抹他，为他祷告；出于信心的祈祷，要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。”

　　当你有病，在神面前有对付的时候，其中有一件事就是请教会的长老来替你抹油。这件事的意思就是说，让元首的膏油能流到你这一个肢体上来。你是身体上的一部分，盼望说，元首的膏油能流到你这一个肢体上来。当生命从你身上经过的时候，有的疾病就过去了。抹油的目的，乃是要得着元首的膏油。因为你在那里有悖逆的事，有犯罪的事，或者有任何其他的事，使你这一个人离开了身体的保护，离开了身体的循环。所以你请教会的长老来，把你摆在身体的循环里，摆在基督的身体里，再得着生命的流通。

　　无论哪一个肢体，他在那一个地位上一出事情，身体的生命在他那一部分就不流通。膏油的涂抹，就是把那一个流通恢复。所以你们要把教会的长老请来，他们在教会里是代表，是地方身体的代表，让他们代表身体替你抹油，让元首的膏油流到你这一个不能流通的肢体上。以我们的经历来看，这样的抹油，能叫很重的病人立刻起来。我们看见许多的事，按着人看是没有办法的，但是主很快的叫人转过来，人就得着了医治。
 
　When a person is sick, the first thing he should do is to discover the cause of his illness. After finding the cause, there are several things to do. One of them is to call for the elders of the church to pray and to anoint him (James 5:14-15). This is the only charge in the Bible for believers who are sick: “Is anyone among you ill? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up; and if he has committed sins, it will be forgiven him.”

　When a person is sick, and he has dealt with the Lord about his sickness, one of the things that he can do is to call for the elders of the church to anoint him. This means that he allows the anointing of the Head to flow to him as a member of the Body. He is a part of the Body, and he is asking for the anointing to flow from the Head to him as a member. Some illnesses disappear as soon as life flows through the person. The purpose of the elders’ anointing is to convey the anointing of the Head to the members. Sometimes a person has moved away from the protection and circulation of the Body through disobedience, sin, or other matters. When he calls for the church elders, he is asking to be received once again into the circulation of the Body. He is asking to be placed once again in the Body of Christ and to receive the flow of life.

　As soon as a member does something wrong in his standing as a member, the life of the Body stops flowing into that part of the Body. The anointing restores that flow. This is the reason behind the calling of the church elders. The elders stand for the church; they are the representation of the Body in a locality. They should anoint for the Body and bring the anointing of the Head once again to the blocked member. Our experience tells us that this kind of anointing can even heal a seriously ill person. We have witnessed God’s frequent and speedy intervention in things which are humanly impossible. When this happens, the person is healed.
　　也有的时候，你能够找到疾病的另一个原因，就是个人主义。请记得，个人主义是一个人生病最大的原因。有的人有个人主义，随着自己的意思行事，什么都是一个人来，什么都是一个人干。神的管教如果在他身上，他马上生病。因为身体的供应，不能临到这一个肢体。如果一个人生病，是因为这一个原因，他就需要身体的供应从他身上再通过。

　　我不敢说，疾病的问题就是这样简单，因为疾病的原因有许许多多。有的是因为违背主的命令，有的是因为主叫你作一件事，你没有作，有的是因为犯了一个罪，有的是因为个人主义。有的人有个人主义，神让他去，不管教。但是，许多人，特别是认识教会的人，一有个人主义，立刻会生病。不认识教会的人，反而少病，越认识教会的人，越与教会有关系的人，主把他摆在一种情形里，他一有个人主义，主就不让他过去。

　　有的时候，也许是因为你污秽了你的身体。凡人污秽这一个身体的，神就毁坏这一个殿。

　　在这里有许多原因，我没有法子给你们一个方案。我只是给你们看见说，疾病定规是有原因的。所以如果你生病的话，你总是要找出原因来。也许有一个原因，也许有许多原因。你把原因找出来，就要一一的承认。然后再把教会的负责人请来，在神面前一同认罪，一同祷告，请他们替你涂抹膏油，再恢复身体的生命。生命一流通在你身上，你看见，疾病就除去。虽然我们相信天然的原因，但是另一面，我们看见属灵的事胜于天然的事。属灵的一对付，疾病就全然好了。
 
　Sometimes there is another reason for illness—individualism. Please remember that individualism is the biggest source of illness. Some people are individualistic; they do things according to their own will. They act by themselves and are always on their own. When God disciplines them, they become ill, and the supply of the Body no longer reaches them. If this is the reason for a person’s illness, he needs to ask for the supply of the Body to flow through him once again.

　I dare not say that I have listed all of the reasons for our sicknesses. There are many causes for sickness. Some become sick because they have disobeyed a command of the Lord. Others become sick because they have not fully carried out the Lord’s command. Still others become sick because of a certain sin or because of their individualism. Some are individualistic, yet God does not discipline them. However, there are many people, especially those who know the church, who become ill as soon as they become individualistic. Those who do not know the church have less illness. The more we know about the church and the more we are related to the church, the more the Lord will put us in a situation where His hand will be heavy upon us as soon as we become individualistic.

　Sometimes a person becomes sick because he has defiled his body. Whoever defiles his body will find God destroying His temple in that person.

　There are many causes for illness, and I cannot give a list of all of them. I can say only that there is always a reason behind any illness. We must always find the cause of our illnesses. There may be one or more than one reason. Once you discover these reasons, you must confess them one by one to God. Then call for the responsible ones of the church, confess to them, and pray together with them. Ask them to anoint you and to recover you to the life of the Body. You will find your illness immediately gone when life begins to flow through you once again. Although there are natural causes for sickness, you must know that spiritual reasons far outweigh natural reasons. Once you take care of the spiritual reasons, the illnesses will leave promptly.
　　有一件顶奇妙的事，就是外教人有疾病容易得着医治，基督徒却不那么容易。新约圣经给我们看见，外教人去寻找主的时候，疾病差不多马上得着医治。圣经里也给我们看见医病的恩赐，叫我们医治弟兄的病，也医治外教人的病。但是圣经里给我们看见，有的基督徒没有得着医治。特罗非摩是一个，提摩太是一个，保罗是一个，这三个都是新约里最好的弟兄。保罗把特罗非摩留在米利都，因为他生病，没有辨法（提后四20）。提摩太生病的时候，保罗劝他喝一点酒，因他的胃口不清，没有得着医治（提前五23）。保罗自己，不管是眼睛的病也好，是其他的病也好，总是相当苦，相当软弱。不然的话，他不会说在肉体里有一根刺（林后十二7）。刺总是扎人的。不要说是大的刺，就是顶小的刺；不要说扎在肉体里，就是扎在手指头里，都使人觉得非常不舒服。保罗所受的，不是一根小的刺，乃是一根大的刺。这一根刺，是叫他整个身体都不舒服的。他是用软弱的字眼，就可知这病是何等的叫他为难！我们看见，这三个人都是最好的弟兄，但是，他们都没有得着医治，他们都忍受了疾病。

　　所以你们看见，疾病与犯罪不一样。犯罪没有圣洁的果效，但疾病有圣洁的果效。有的人把疾病与犯罪合在一起看，这就错了。疾病与犯罪，有的地方是一样的，也有的地方是不一样的。人犯罪，是越犯罪越污秽；但人生病，却不是越生越污秽，乃是越生越圣洁。因为疾病有神管教的手，疾病在一个人身上会产生管教的结果。在这一种情形之下，神的儿女就要学习服在神大能的手下。
 
　It is interesting to note that unbelievers often are easily healed, while Christians are not healed so easily. The New Testament shows that when unbelievers went to the Lord, they were healed immediately. The Bible also speaks of the gift of healing. Both believers and unbelievers can be healed through the gift of healing. However, the Bible also shows that some Christians were never healed. Trophimus was one, Timothy was another, and Paul was a third. These three were the best brothers in the New Testament. Paul kept Trophimus in Miletus because he was sick and nothing could be done (2 Tim. 4:20). Paul advised the sick Timothy to take some wine because his stomach was not clean; Timothy was not healed. Even Paul himself suffered and was weak because of an eye disease or some other malady. This is why he said that there was a thorn in his flesh (2 Cor. 12:7). A thorn always irritates people. Even though a thorn is very small, it is very uncomfortable when lodged in the flesh. Even when it is lodged in the little finger, it can be very painful. Paul’s thorn was not a small one but a big one. This thorn caused discomfort to his whole body. In verse 9 he used the term weakness, which tells us how much he suffered! These three persons were the best brothers, yet they were never healed. Instead, they bore their illnesses.

　Illnesses are different from sins. Sins cannot yield the fruit of sanctification, whereas illnesses can yield the fruit of sanctification. It is wrong to lump illnesses together with sins. There are some similarities between the two, but there are also many dissimilarities. The more a man sins, the filthier he becomes. But a man does not become filthier by becoming sick. In fact, he can become holy through his sickness, because God’s disciplining hand is with his sickness. Sickness can result in discipline. When God’s children are sick, they have to learn to submit to God’s mighty hand (1 Pet. 5:6).
　　你如果有疾病，就应当学习在神面前一一的对付。对付完了之后，如果看见是神的手加在你身上，免得你骄傲放肆，和罪人一样随便；你就要记得说，你不只要接受这一个疾病，你还要接受这一个疾病的教训。光生病没有用，必须接受疾病的教训才有用。不是疾病能叫人圣洁，是接受疾病的教训才能叫人圣洁。所以你必须看见说，在这一个病里面到底有什么好处，到底发生了什么果效。或者有神的手在里面，要叫我谦卑，像保罗一样，免得我因着所得的启示太大而自高。或者因为我个性太强，神把一个疾病放在我身上，叫我学习软下来，所以不立刻医治我。生病没有用处，软才有用处；你如果不软，生一辈子的病也没有用处。许多人生了一辈子的病，而主要他对付的那一点他没有学。如果是这样，就这一个疾病是白白临到他身上。也许有的时候，经过了一个时期，病也会好了。虽然病过去了，但是主不放松，也许还有别的事情发生。所以，我们一有病，必须到主面前去，看主在这里要说什么话。

　　许多时候，你看见主有管教。有的人，神是特别借着疾病管教他，特别摸着他的某一点。
 
　If you have an illness, you should learn to deal with your problems one by one before the Lord. After you have dealt with them, you may conclude that God’s hand is upon you and that He is doing this to stop you from becoming proud and wild like other sinners. You should remember that you must accept not only the illness but also the lesson that comes with this illness. Having an illness alone is useless; you must learn the lesson that comes with the illness. Illness alone cannot sanctify a person; it is the acceptance of the lesson that comes with the illness that sanctifies a person. You must reap the benefit and result that come with the illness. Perhaps God put His hand on you in order to humble you as He did Paul. He prevented Paul from becoming proud through the revelations that he had received. God may allow a sickness in our flesh to soften us because we are too strong in our disposition. These things can explain why He does not heal us immediately. Sickness alone does not profit anyone; only the softening brings the profit. There is no point in being ill all our lives unless the illness will soften us. Many people have been sick all their life, yet they have never been dealt with by the Lord. Such sickness is in vain. Sometimes a person recovers from an illness after a period of time. But even though the sickness is over, the Lord may not let the person go. Other things will come along the way. As soon as one becomes sick, he has to go to the Lord and seek His speaking.

　Often we can identify the Lord’s discipline in our sickness. God disciplines many people through their illness and touches them in certain areas.
　　所以千万不要以为疾病是可怕的事，因为这一把刀，不是在别人手里。我告诉你们说，如果是一位弟兄替我修面，就是用一把大的刀，我也不怕。如果是你的仇敌，他替你理发，就可怕。我们要问说，这一把刀是在谁的手里？如果我和某医生有仇，他要替我施行手术，我怕。如果这一把刀是在弟兄的手里，我不怕。请你们记得，疾病是在神的手里。有许多生病的弟兄姊妹，那么急自己健康的情形，好像疾病是在敌人的手里一样。

　　请你们记得，神把疾病都量过了。撒但是疾病的创造者，我相信撒但会叫人生病。但是读约伯记的人，都知道这是经过神的许可的，这是经过神的限制的。约伯记清楚给我们看见，没有经过神的许可，撒但不能叫你生病；没有经过神的限制，撒但也不能叫你生病。在这里有神的许可，有神的限制。你看见约伯的事，神许可他病，但是不许可伤害他的生命。所以请记得，每一次病临到我们身上，不要那样绝望，不要那样焦急，觉得非好不可。不要以为拖得太长了，就那样怕死。

　　请你记得，疾病是在神的手里，是量好的，是有限制的。等到约伯受试炼到够了的时候，疾病就过去，因为疾病成功了神的目的在他身上。我们看见约伯的事，神对付他是有结局的（雅五11）。我告诉你们，有许多人生病而没有结局，没有学到功课。要知道，所有的疾病都是在主手里，所有的疾病都是主所给我们的。许多时候，你只要一认罪，事情就过去。
 
　Never consider sickness to be something dreadful. The “knife” is not in just anyone’s hand. If the one who shaves my hair is my brother, I would not be scared even if he used a big knife. But it would be very frightening indeed if I allowed my enemy to cut my hair. We have to ask in whose hand is the knife. I would be scared if the surgeon who operated on me happened to be my enemy. But I would not be scared if the scalpel was in my brother’s hand. Please bear in mind that all sicknesses are in God’s hand. Many sick brothers and sisters who are so anxious about their health seem to believe that their sicknesses are in the enemy’s hand.

　Please remember that every sickness has been measured by God’s hand. Satan is the creator of sickness, and I believe that Satan can make people sick. But everyone who has read the book of Job knows that sickness happens only with God’s permission. Every sickness is under God’s limitation. Job shows us clearly that Satan cannot make a person sick without God’s permission and limitation. God’s permission and limitation are the abiding factors. Consider Job’s case: God allowed him to be sick, but He did not allow his life to be harmed. Whenever we are sick, we should not feel hopeless and we should not worry. Do not insist on being healed. Do not complain that the sickness has continued too long and that you are afraid of death.

　Please bear in mind that sickness is in the hand of God. It is measured by Him and under His limitation. After Job’s trials ran their course, the illness went away; the illness accomplished God’s purpose in him. In Job’s story we see an end to God’s discipline (James 5:11). I would like to say that many people’s sicknesses do not have a proper ending; they have not learned the lesson. We must realize that all illnesses are in God’s hand; they are all measured by the Lord. Often all we have to do is confess our sins, and the matter is over.
　　主让许多的病留在我们身上，乃是要我们学习功课。那一个功课越早学习，那一个疾病就越早过去。有许多人非常的爱自己。我顶直的说，有许多人生病，没有别的缘故，就是因为他爱自己。有许多人爱自己爱到一个地步，非生病不可。主如果不是把你爱自己的心挤出去，你在神的手里没有多大的用处。所以要学习作一个不爱自己的人。

　　有的人一天到晚所想的，都是他自己。整个世界都是为着他的，他是地的中心，他是宇宙的中心，全世界的人都应当为他活着。他一天到晚所想的，都是自己，每一样东西都是围绕着他的。神在天上是为着他的，神在地上是为着他的，基督是为着他的，教会是为着他的，全世界都是为着他的。我告诉你，神没有辨法，神必须把他这一个中心打掉。有许多人的病，不容易好，是什么缘故？因为他盼望得着人的同情。我知道，好些姊妹都有这样的经历。许多时候，是你拒绝了人的同情，疾病才好起来。

　　也有许多人生病，是因为他喜欢病。因为只有在生病的时候，人才爱他，所以他喜欢病。不生病，人就不爱你，所以你就要常常生病，好叫人常常爱你；你就要长久的生病，好叫人长久的爱你。我曾看见这样的事实。一直等到有人到他面前去，重重的责备他一下，告诉他说，你这样生病，是因为你爱自己，是因为你要人爱你，是因为你盼望借着病得着人的注意，借着病叫人来看你，借着病叫人来体谅你，所以你老是病。他如果在神面前是受对付的，他一看见这个原因，病就立刻好了。

　　在这二十多年中，我能够写出几十几百件事来，告诉你们，许多人生病有许多的原因。但是人如果在那里有对付，把那一个原因找出来，把那一个原因除去，疾病就立刻得着医治。那一个原因不除去，就得不着医治。

　　我知道有一位弟兄，是一个寻找人爱的人，盼望人爱他，盼望人向他说好话，盼望人来看他，盼望人特别温柔的对待他。所以无论谁问他好不好的时候，他总是说，昨天晚上怎样怎样，今天早晨怎样怎样。他能很仔细的说，差不多从几分钟到几分钟发热，从几分钟到几分钟头痛，从几分钟到几分钟呼吸多少次，从几分钟到几分钟心跳多少次。他就是在一个很长的时间里，常常不舒服。他总是把他的不舒服告诉人，他要得着人温柔的同情。你去问他，他别的话都没有，天天都是那些生病的故事。他自己也希奇，一直问我说，为什么他得不着医治？

　　我告诉你们说，人说直话不是那么便当的事，是要出代价的。有一天我里面有了力量，就对他说，你生病没有别的原因，就是因为你喜欢病。他说，没有这件事。我说，疾病不是你所爱的么？你就怕这一个病离开你，你爱它。他否认。但我说，你就是喜欢人的同情，你就是喜欢人的爱，你就是喜欢人的照顾，你就是喜欢人待你好，你不能用其他的方法得着这一切，所以你就用病来得着。如果你在神面前要得着医治，就这一个非除去不可！你必须学习在人问你好不好的时候，回答说，“好，很好！”看看是什么结果！人问你，“昨天晚上怎样？”你要说，“好！”他说，“我的心是很诚实的，我不能撒谎。我是觉得不好。如果昨天晚上真是不好，怎么办？”我说，“我念一节圣经给你听，书念妇人的儿子死在床上，她去见以利沙，以利沙叫仆人问她说：你平安么？孩子平安么？她说，平安！（王下四18~26。）但是她孩子已经死了，已经放在床上了。为什么她说平安呢？因为她信。她信神要将她的儿子救活过来。今天你也能够信。人问你，昨天晚上好么？你说，好，死了也是好的。要相信好。”他听了这话，就没有话说了。我告诉你们，等他除去自爱的心，等他弃绝人的表同情，等他弃绝盼望人来安慰他的心，他的病就这样去掉了。

　　你们必须看见，有许多的疾病都有内在的原因，也有在疾病之外的原因。所以，人要在神面前学习相信，总是在神达到祂目的的时候，疾病就过去。神在你身上，在属灵方面，能达到祂的目的的时候，你的疾病就过去。
 
　God allows many illnesses to remain in us in order for us to learn a lesson. The sooner we learn the lesson, the sooner the illness leaves. Many people love themselves too much. Let me say a frank word to them: The only reason many of them are sick is that they love themselves too much. Many people love themselves to the extent that sickness becomes inevitable. We are of little use to God if He does not purge us of our self-love. We have to learn to not love ourselves.

　Some people think only of themselves all day long. They think the whole world revolves around them and that they are the center of the universe. They think that everyone should live for them. Their thoughts are occupied with nothing but themselves day and night; in their view everything revolves around them. God in heaven is for them, and God on earth is for them as well. Christ is for them, and the church is for them. In fact, the whole world is for them. God has no alternative but to tear down this center. Many people are not easily healed because they expect sympathy from others. I know that some sisters have experienced this. When they reject the sympathy of others, their sicknesses leave.

　Perhaps many are ill because they like to be ill. They are loved only when they are ill, so they like to be ill. No one loves them when they are not ill, so they always try to be sick in order to be loved. In fact, they want to be sick forever so that they can be loved forever. I have seen such cases. Sometimes it takes someone to rebuke them strongly, saying, “You are sick because you love yourself too much. You want others to love you and to pay attention to you in your illness. You want others to visit you and to sympathize with you. This is why you are always sick.” As soon as they accept God’s dealing and acknowledge the cause of their illness, they are healed immediately.

　I can report hundreds of cases that I have witnessed during the past twenty or more years of my life. They all prove that many people are sick for specific reasons. Their illnesses are healed immediately when they identify the causes, deal with them, and remove them. As long as the causes remain, they cannot be healed.

　I know of a brother who always desired affection from others. He wanted to be loved, to be spoken to nicely, to receive visits, and to be treated in a gentle way. If anyone asked how he was doing, he immediately would relate everything that had happened the previous night or that morning in a detailed way. He could tell others almost the exact time of his fever, from what hour to what hour, and the kind of headache he experienced, from what hour to what hour. He could tell you exactly how many times he breathed and how many times his heart beat a minute. He was always feeling ill, and he always liked to tell others about his illness. He wanted the warm sympathy of others. If you talked to him, he would have nothing to talk about except his illness. Every day he talked about his illness, and he wondered why he was never healed.

　It is not an easy thing to speak an honest word to others. One must pay a price to speak the truth. One day I gathered enough strength within myself to speak to this one. I said, “The only reason you have been sick so long is that you like to be sick.” He denied it. I said, “Do you not love your illness? You are afraid that this illness will leave you. You love your illness.” He denied it again. But I said, “You like others to sympathize with you and to love you. You like others to take care of you and to treat you nicely. You cannot have it by other means, so you try to get it by becoming ill. If you want to be healed by the Lord, you must rid yourself of this thought! When others ask how you are doing, you need to learn to say, ‘I am fine.’ See what will happen if you do that! When others ask how you were doing the night before, you should say, ‘Fine!’” He said, “My heart is sincere. I cannot lie. I feel that I am not fine. What should I do if I truly was not well the night before?” I said, “Let me read you a verse. The son of the Shunammite woman was lying on the bed already dead. She went to see Elisha, and he asked, ‘Is it well with you?...Is it well with the child? And she said, It is well’ (2 Kings 4:26). Actually, her son was lying on the bed already dead. Why did she say that it was well? She said it because she believed. She believed that God would save her son. Today you can believe, too. When others ask, ‘How were you last night?’ You should say, ‘Fine.’ It is fine even if you died the night before. You have to believe that it was fine.” He had nothing to say after these words. As soon as he denied his self-love, rejected sympathy, and dropped his expectation for consolation, his illness went away.

　We must realize that many illnesses have internal causes as well as external causes. A man must learn to believe in God. When God’s purpose is achieved, the sickness goes away. Once God achieves His spiritual goal in us, our sickness is over.
　　像保罗、提摩太、特罗非摩那些人，我相信到保罗写提摩太后书的时候，他们的疾病还是继续着。但是他们承认这一个和他们的工作有益处；为着神的荣耀在他们身上，他们在那里学习照顾自己，不敢随便。保罗劝提摩太喝一点酒，在吃的事情上要有照顾。但是另一方面，为着事奉神，不能不工作。当然主是给他恩典，叫他胜过他的软弱。保罗虽然生着病，但是他仍然工作。我们读保罗的书信，我想他所作的，恐怕能抵得上普通十个人所作的。神用他这一个软弱的人，能够胜过十个刚强的人。虽然他身体软弱，但神给他能力，给他生命来作。

　　不过像保罗、提摩太、特罗非摩这样继续病的，在圣经里不多。神所特别要用的人，神所特别要造就的人，神才给他有这样的情形。至于普通一般的弟兄，特别是初信的，一有病，就要看有没有罪？你承认了那一个罪，把那一个罪一除去，就很容易得着医治。

　　末了，我愿意你们在主面前看见，有的时候撒但有忽然的攻击，有的时候是因为你违反了天然的律，不一定有属灵的原因。这一切都可以带到主的面前来。如果是仇敌的攻击，你奉主的名一责备就过去。有一位姊妹，有一次生病，热度一直不退。什么别的原因都没有，后来找出来是撒但的攻击。她奉着主的名一责备，病就过去了。

　　有的时候，是因违背了天然的律。把手摆在火里面，定规会烧坏。应该照顾自自己的地方，就得好好照顾，不要等到生了病才来认罪。我承认，你如果认罪，你定规能得赦免，但是不要等到犯了罪，身体出了毛病，才盼望神给你医治。平日该照顾的总得照顾。
 
　I believe that when Paul wrote 2 Timothy, Timothy and Trophimus, as well as Paul himself, still had their illnesses. However, they acknowledged that their illnesses were there to help them in their work; they learned to look after themselves and to be restricted for the sake of God’s glory upon them. Paul advised Timothy to take a little wine and to take care of his eating. At the same time, both were serving the Lord. Of course, the Lord supplied them with enough grace to overcome their weaknesses. Although Paul was sick, he still worked. When we read Paul’s Epistles, we have to agree that the amount of his work equaled that of ten men. But God could use such a weak vessel. He was able to get more from him than He could get from ten strong men. Although his body was weak, God gave him the strength and the life to do what he should do.

　In the Bible, there were not too many men like Paul, Timothy, and Trophimus who were continually sick. God only arranges such unusual circumstances for those whom He will use and perfect. As for the rest, especially the new believers, they should examine themselves and should ask whether they have sinned in any way when they become ill. When one confesses his sins and deals with them, it is easy for him to be healed.

　Finally, I would like to point out that sickness can be the result of Satan’s sudden attacks, and sometimes it can be the result of offending the laws of nature. There may not be a spiritual cause for our sickness, but we can bring everything to the Lord. If it is an attack from the enemy, we can rebuke it in the name of the Lord, and it will leave. There was a sister who had a fever that would not go away. There was no special reason for her fever. Later she found out that it was Satan’s attack, and she rebuked it in the Lord’s name. The illness immediately went away.

　Sometimes sickness can be the result of acting contrary to the laws of nature. If a person puts his finger in the fire, he will be burned. We should take good care of ourselves whenever possible. We should not wait until we are sick to confess our sins. Once we confess our sins, we will surely be forgiven. But we should not wait until we have sinned and something is wrong with our bodies before we look to God for healing. We should not neglect the ordinary duties and care.
　　当人在神面前求医治的时候，那一条路到底如何呢？我想这一件事也得稍微说一下。

　　我想在新约里，特别在马可福音里，有三句话，我是花了许多工夫在那里学的。我学得那三句话特别有用处，最少在我身上特别有用处。第一是主的能力的问题，第二是主的旨意的问题，第三是主的行为的问题。
 
　What happens when a man prays for healing? We need to have a brief discussion about this.

　There are three expressions in the New Testament, specifically in the Gospel of Mark, that I have spent much time studying and learning. These three expressions have been particularly helpful, at least to me. The first is a matter of the Lord’s power, the second is a matter of His will, and the third is a matter of His act.
　　我自己有一次生病的时候，读马可福音，看见有的话特别有用处。第一段是在马可九章，英文改订本翻得非常好，和希腊文完全一样。中文的也好，不过你们需要加上标点。九章二十二节：“你若能作什么。”在“你若能”三个字旁边都该加上双圈。二十三节的“信”字旁边有“…，”意思说这一个字在原文里是没有的。你再把二十三节的“你若能”加上引号，又加上惊叹号。你们听我读：“耶稣问他父亲说，他得这病，有多少日子呢？回答说，从小的时候。鬼屡次把他扔在火里、水里，要灭他；你若能作什么，求你怜悯我们，帮助我们。耶稣对他说，‘你若能！’在信的人，凡事都能。”你们懂得这一句话么？那一个父亲对主耶稣说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”怎么说“你若能？”主耶稣所说的“你若能”这三个字，就是那一个父亲所说的“你若能”。主耶稣是重复说那一个父亲所说的。父亲说，你若能作什么，就求你帮助我们。主耶稣说，“你若能！”在信的人凡事都能。在这里不是“你若能”的问题，在这里是信不信的问题。在信的人凡事都能。

　　人在生病的时候，往往是充满了疑惑，不相信神的能力。好像说，细菌的力量比神的力量大；好像说，在显微镜底下看细菌的力量比神的力量还要大。当有疾病的试炼来的时候，你看见细菌是那么大的从你身上显出来。但是当一个人生病而疑惑神的能力的时候，你看见主耶稣责备他。你在圣经里很少看见，主耶稣有一次说话像这一次这样打断人的话。主在那里说，“你若能！”好像说，主在那里气了，发怒了！（主原谅我说这话。）好像说，当那一个父亲说，你若能作什么，就求你帮助我；主耶稣听见这话，就说，“怎么说“你若能？”什么“你若能？”在信的人凡事都能！不是“你若能”的问题，是你信不信的问题，怎么问我能不能？”所以，神的儿女一生病，第一件事要学习仰起头来说，“主，你能！”

　　你们记得，主耶稣那一次医治瘫子的病（我非常喜欢主所说的话，因为主耶稣每一次说的话用的字都是非常准），祂对法利赛人说，“或对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，那一样容易呢？”（可二9。）法利赛人的思想定规是说“你的罪赦了”容易。你说一句话，当然是容易的，随你说好了，谁都看不见。但要说“起来行走”就不容易。但是主耶稣所说的话，是证明说祂能赦罪，祂也能医病。你们仔细的来看主耶稣的问题。你们想看，这样说好不好？“是说，小子，你的罪赦了‘难’呢？或者是说，你的病好了，拿你的褥子行走‘难’呢？”可是主耶稣换一个字来说，祂说，是说“你的罪赦了”容易呢？或者说“起来，拿你的褥子行走”容易呢？

　　主耶稣是说那一样更容易。因为从主的眼光看来，两样都是容易的。赦罪是容易的，叫瘫子起来走路也是容易的，所以说那一样更容易。实在说来，问法利赛人的问题是那一样更难？以法利赛人来看，赦罪是难的，叫瘫子拿着褥子走也是难的。两样都是难的，不过要比较看那一样更难？但是主耶稣说，那一样更容易。
 
　Once I read the Gospel of Mark while I was sick and found a few words that were especially helpful to me. The first portion is in Mark 9:21-23: “And He questioned his father, How long has this been happening to him? And he said, From childhood. And it has often thrown him both into fire and into water to destroy him. But if You can do anything, have compassion on us and help us. And Jesus said to him, You say, If You can. All things are possible to him who believes.” Do you understand what this means? The father told the Lord Jesus, “If You can do anything, have compassion on us and help us.” The Lord Jesus replied, “If You can”! Why did He say, “If You can”? These three words of the Lord Jesus are a quotation of the father’s remark. The Lord Jesus repeated what the father had said. The father said, “If You can do anything ... help us.” The Lord Jesus exclaimed, “If You can. All things are possible to him who believes.” It is not a matter of whether the Lord can, but a matter of whether the father could believe. All things are possible to him who believes.

　When a man is sick, he is often full of doubts. He cannot believe in the power of God. It seems to him that the power of germs is stronger than the power of God. In effect, he is saying that the power of a little bacteria which can be seen only under a microscope is stronger than the power of God. When a trial of sickness comes, one finds the threat of the germs magnified to a great degree. But the Lord rebukes those who doubt His power in the midst of their sickness. The Bible seldom records the Lord Jesus interrupting a man’s speaking. But here He said, “If You can”! It seems as if the Lord was angry, as if He had lost His temper! (The Lord forgives me for saying this.) When the father said, “If You can do anything, have compassion on us and help us,” it seemed as if the Lord Jesus was saying, “How can you say, ‘If You can’? What do you mean, ‘If You can’? All things are possible to him who believes! It is not a matter of if I can, but a matter of whether or not you believe. Why do you ask whether or not I can?” The first thing a child of God should learn when he is sick is to lift up his eyes and say, “Lord, You can!”

　Recall the incident when the Lord healed the paralytic. (I like the Lord’s words very much because each time He speaks He chooses His words very carefully.) He told the Pharisees, “Which is easier: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?” (Mark 2:9). The Pharisees must have thought that it was easier to say, “Your sins are forgiven.” Saying such words is, of course, very easy, because they can be said, but no one will actually know whether the sins were forgiven. But it is not easy to say, “Rise up and walk.” The Lord’s word proves that He can forgive as well as heal. Look at the Lord Jesus’ question carefully. Consider whether this is better: “Which is harder: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?” However, the Lord did not say this. He used a different word. He said, “Which is easier: to say to the paralytic, Your sins are forgiven, or to say, Rise and take up your mat and walk?”

　The Lord Jesus was asking which was easier because both are easy from His point of view. Forgiving sins is easy, and asking the paralytic to rise up and walk is easy as well. This is why He said, “Which is easier?” Actually, the Pharisees were asking which was harder. From their point of view, forgiving sins and asking a paralytic to pick up the mat and walk were both difficult. Both were difficult, and they were just trying to find out which one was more difficult. However, the Lord Jesus said, “Which is easier?”
　　不错，祂能；但是我怎么知道，祂肯医治我？我不知道祂的旨意。也许主不要医治我，怎么办？这是另外一个故事。马可一章四十一节：“耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧！”所以，第二个问题就是说，一个人生病的时候，光是学习知道神的能力还没有用，还要学习知道神肯才有用。祂的能力无论多么大，若是祂不肯医治我，有什么用？这里的难处，不是说神能不能的问题，乃是说神肯不肯的问题。神如果没有意思医治我的病，祂的能力无论多么大，都与我没有关系。所以第一个问题要解决的是神“能”，第二个问题要解决的就是神“肯”。在这里你们看见一件事，主耶稣对长大麻风的人说：“我肯。”全世界没有第二种的病，像大麻风那样污秽。所有的病在旧约都是病，但是大麻风是污秽；因为长大麻风的人，你一摸他，你也要长大麻风。主耶稣如果摸他，主耶稣也要长大麻风（这是按着人来说的）。但是祂的爱心非常大，所以祂说，“我肯！”主耶稣伸手摸他，他就洁净了！长大麻风的人，主也肯叫他洁净，我的病主不肯医治么？所以你能说“神能”。“神肯”。所以光知道神能不够，还要知道神肯。
 
　It is true that God can heal us, but how do we know that He will heal us? We do not know His will. Suppose the Lord is not willing to heal us. What should we do? This is the second consideration. Mark 1:41 says, “Moved with pity, he stretched out his hand and touched him, and said to him, ‘I will; be clean’” (RSV). Here is the second question. It is not enough for a sick person merely to know the power of God. He needs to know that God is willing. No matter how great His power is, it is useless to us if He is not willing to heal us. Here the question is not whether God is able, but whether He is willing. No matter how great His power is, it has nothing to do with us if He has no intention of healing us. The first thing to be settled is whether or not God can. The second thing to be settled is whether or not God will. Here we see the Lord Jesus telling the leper, “I will.” There is no sickness more unclean than leprosy. All of the sicknesses in the Old Testament are merely illnesses, but leprosy is a kind of defilement. Whoever touches a leper will be infected with leprosy (at least this was what men thought). However, the Lord was full of love. He said, “I will.” He stretched out His hand and touched the leper. The leper was cleansed! The Lord Jesus was willing to cleanse the leper. Can it be possible that He is not willing to heal us? We can say that God can and God will. It is not enough to know that God can. We must also know that God will.
　　神愿意医治还不够，祂还得作一件事，这要看马可十一章里面所说的话：“我实在告诉你们，无论何人对这座山说，你挪开此地投在海里；他若心里不疑惑，只信他所说的必成，就必给他成了。所以我告诉你们，凡你们祷告祈求的，无论是什么（疾病也在里面），只要信是得着的，就必得着。”（23~24）这里是讲到“神曾”。现在我们看见了神能，神肯，神曾。

　　什么叫作信心？信心不只相信神能，神肯，也是相信神已经作了，神已经成功了。你如果信是得着的，就必得着。你如果能信，就有把握知道神能，神肯。神如果给你话，你就能够感谢神：神医治了我的病，神已经作了！许多人就是在这里模糊了，叫病得不着医治。因为他一直在那里盼望得着医治。盼望是将来的事，相信乃是已过的事。我相信神定规医治我，这个医治可能在二十年以后；我相信神定规要医治我的病，这个医治可能在一百年以后。一切真实地信心都是能爬起来说，感谢神，祂医治了我的病！感谢神，我得着了！感谢神，我洁净了！感谢神，我好了！所以信心到了完全的时候，不只说神能不能，神肯不肯，乃是说神曾作了没有。

　　神已经作了！神曾听了我的祷告，神曾用祂的话医治了我，神已经作成功了！凡信是得着的，就必得着。许多人的信心都是“要”得着的信心，所以老得不着。我们应该有“是”得着的信心。我们的信心都是讲“是”的，不是讲“要”的。

　　我引一个简单地比方。如果我们今天传福音，有一个人听了福音，明白了、悔改了；他说，他相信了。你问他，“你信了主耶稣没有？”他说，“信了。”你问他，“你得救了没有？”他说，“我会得救。”你知道这不行。你问他，“你得救了没有？”他说，“我必定得救。”你知道也不行。你问他，“你真的必定得救么？”他说，“我想我定规会得救的。”我告诉你，你总觉得那一个味道不对。他说要得救，会得救，一定会得救，那一个味道不对。你问他，“相信主耶稣没有？得救没有？”他说，“得救了！”你知道那一个味道对。人相信了，就是得救了。照样，所有的信心，都是已过的，都是与得救的信心一样的。不是我相信了，定规会得着医治，定规会好，定规要好。这不是信心。人一相信，就要说，“感谢神，我得着了医治。”

　　我们要把这三个抓牢：神能，神肯，神曾。人的信心一摸着神曾的时候，疾病就过去。
 
　God is willing to heal, but this is not enough. He still needs to do one thing. We need to look at Mark 11:23-24: “Truly I say to you that whoever says to this mountain, Be taken up and cast into the sea, and does not doubt in his heart, but believes that what he says happens, he will have it. For this reason I say to you, All things [including sickness] that you pray and ask, believe that you have received them, and you will have them.” This passage speaks of what God has accomplished. Here we see three things: God can, God will, and God has done.

　What is faith? Faith is not just believing that God can and will but believing that God has done something. It is believing that He has accomplished something. Believe that you have received them, and you will have them. If you have faith, you will have the assurance that God can and God will. If He gives you a word, you will thank Him, saying, “God has healed me. He has done it!” Many people are confused about this. As a result, their sickness is not healed. They are always hoping to be healed. Hope involves the expectation that something will happen in the future, whereas faith knows that something has happened already. I can believe that God will heal me, but this healing may take place twenty years later, or a hundred years later. But those with a genuine faith will rise up and say, “Thank God, He has healed me! Thank God, I have received! Thank God, I am cleansed! Thank God, I am well!” When faith is perfected, it does not say merely that God can or will, but that He has done.

　God has accomplished it! He has heard your prayer. His word has healed you. He has already accomplished it! Believe that you have received it, and you will have it. The faith of many people is a faith that believes in what they will receive. As a result, they never receive anything. You should have the faith that you have already received. Faith proclaims, “It is done,” not, “It will be done.”

　Consider one simple illustration. Suppose we preach the gospel today, and a person hears the gospel, believes, and repents. He says that he has believed. If you ask him, “Have you believed in the Lord Jesus?”, he may say, “I have believed.” If you also ask him, “Are you saved?”, he may say, “I will be saved.” You know from this answer that something is wrong. Suppose you ask him again whether or not he is saved. He may say, “I will surely be saved.” You know that something is still wrong with this, and you ask him again, “Are you sure that you will be saved?” He may say, “I will surely be saved.” Something is not right. He may say that he will be saved, definitely will be saved, or surely will be saved, but something does not sound right. If you ask him, “Do you believe in the Lord Jesus and are you saved?”, and he answers, “I am saved!”, then he has struck the right chord. A person is saved as soon as he has believed. Faith always relates to the past tense. Faith in being healed is like one’s faith in his salvation. He does not believe that he will be healed, shall be healed, or must be healed. These are not faith. When a man has faith, he will say, “Thank God I am healed.”

　We must lay hold of these three things: God can, God will, and God has done. Our sickness will leave once our faith reaches the stage of “God has done.”

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