HEALING, GIFTS OF (χαρίσματα ἰαμάτων). The term “gifts of healing” appears three times in 1 Corinthians 12 (vv. 9, 28, 30). The theme of the chapter is the unity in which the “one and the same Spirit” (1 Cor 12:11) distributes and administers the varieties of gifts within the one body of Christ at Corinth. The application is that believers, as members of Christ’s body, have need of one another that all may benefit in the performance of particular ministries (1 Cor 12:4-7) and, therefore, they ought not to be divided by schism of any kind.

Certain gifts, such as apostleship, prophecy, and teaching (1 Cor 12:28; cf. Rom 12:6-8), have modi operandi and fulfill the normal needs of the Church; others have special and exceptional functions. While they could be associated with certain members in the Church (1 Cor 12:30), these particular individuals are not set forth as appointed with gifts so as to become official or regular workers of miracles or healers. While Peter and Paul (as well as Philip in Samaria) had an extensive healing ministry as recorded in the Book of Acts, they were not known as divine healers, nor is there any such designation elsewhere in Scripture. Gifts of healing were spontaneous within the assembly, and their exercise implied the rendering of service among believers. The pl., “gifts of healing,” suggests varieties of the sicknesses healed and the different manners in which the healings took place.

Further light is cast upon the function of these gifts in James 5:13-16, where procedure is given for the corporate local church regarding those who particularly desire bodily healing. The sick (James 5:14, literally, “without strength,” and thus perhaps prostrate) patient is to call for the elders of the church who are to anoint him with oil in the name of the Lord and pray over him. Biblical anointing is symbolic of the Holy Spirit who administers the manifestation of gifts (1 Cor 12:8-11). Kings, high priests, and prophets were anointed with oil which sanctified them to a special work for God. The Tabernacle, the altar, and the vessels were anointed “to sanctify them,” and Aaron was anointed “to sanctify him” (Lev 8:10-12). There is no suggestion of medicinal use of the oil, since this might have been administered by anyone beside the elders. The use of oil symbolized sanctified commitment of the sick body to the operation of the Holy Spirit’s ministry of quickening the mortal bodies of believers that they might be enabled and led to fulfill the ministry He has purposed for them as fellow heirs with Christ (Rom 8:11-17).

The promise in James 5 is that the anointing of oil “and the prayer of faith will save the sick man, and the Lord will raise him up” (v. 15). Furthermore, believers are to confess their faults to one another and pray for one another that they may be healed, since “the prayer of a righteous man has great power in its effects” (v. 16).

Thus it appears that the suggested procedure as related to the sick who are to call for the elders of the church is not the only circumstantial manner by which God heals. God also heals as believers pray for one another; but it is the elders and not so-called “divine healers” that are to be sought when believers who are sick in body are hindered from gathering with the assembly. The prayer of faith is required; and the gift is in no way separated from the Giver, the blessing from the Blesser, or a human healer from the divine One. Sin is the greatest hindrance to the prayer of faith, whether it be in the patient or in those who pray in fellowship for him (James 5:15, 16). Sin is not necessarily the reason why God does not heal or give the prayer of faith, since the Holy Spirit “apportions to each one individually as he wills” (1 Cor 12:11).

Closely associated with “gifts of healing” is the “working of miracles” (1 Cor 12:10, 28, 29). In the Book of Acts “miracles” (dynameis) were associated with bodily healing and the casting out of evil spirits (8:6, 7; 19:11, 12). These were described as “signs and great miracles” (8:13) and “extraordinary miracles” (19:11). The distinction drawn in 1 Corinthians 12 may carry this connotation and imply that “gifts of healing” were relatively common in the church and were practiced according to James 5:13-16 as compared to “working of miracles.” The prescription given in James suggests “gifts of healing” rather than “working of miracles” as the result of the prayer of faith.

John Calvin comments: “As the gift of healing as yet continued, he (James) directs the sick to have recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was indiscriminately applied, but only when there was some hope of restoration. For, together with the power there was given also discretion to the ministers, lest they should by abuse profane the symbol. The design of James was no other than to commend the grace of God which the faithful might then enjoy, lest the benefit of it should be lost through contempt or neglect.

“For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have been confined to the power of the Holy Spirit” (Commentaries on the Catholic Epistles, p. 335).

Today there is a new interest and a rethinking of the entire field of Christian healing. There is no reason to believe that gifts of healing have passed from the ministry of the Church. Although from the Early Church to modern times records of divine healing can be found, the missing ingredient is the full ministry of the Church in the exercise of charismatic gifts with the proper balance and relationship of the gifts as set forth by Paul in 1 Corinthians 12. See Spiritual Gifts.

Bibliography J. Calvin, Commentaries on the Catholic Epistles (1948), 335; H. J. Blair, “Spiritual Healing: An Enquiry,” EQ, XXX (1958), 147-151; J. G. S. S. Thomson, “Spiritual Gifts,” Baker’s Dictionary of Theology (1960), 497-500; A. Z. Hall, “Cross and Caduceus,” ChT, V (1961), 6, 7; W. S. Reed, “Developments in Christian Healing,” ChT, V (1961), 13, 14; W. H. Anderson, “Sacramental Healing,” ChT, V (1961), 8, 9.