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Bible verses about Disease
(From Forerunner Commentary)

Psalm 103:2-3

The parallelism in verse 3 inextricably links the two clauses together so that they are nearly equal. Healing us of sickness is to God forgiving us of sin (see Mark 2:3-12 for the New Testament equivalent).

Even in His original promise to heal in Exodus 15:25-26, God shows a direct link between sin, disease, obedience, and healing (see Leviticus 26:14-16; Deuteronomy 28:15, 22, 27-28, 35; Psalm 107:17-20; Isaiah 19:22; Hosea 6:1). This, too, has a New Testament counterpart, James 5:14-15.

Richard T. Ritenbaugh
Sin Is Spiritual!

Matthew 6:22-23

In verse 22, the word single means "whole," "undivided," implying seeing things in their reality since the eye is not diseased in any way. In verse 23, Jesus says, "if your eye be evil." Here the word evil means "divided" or "unhealthy." He is using this illustration to indicate that, if the eye is in good health and is able to see clearly, a person has a good chance of being able to see at least the physical reality clearly.

But if a person's eye is diseased—if there is macular degeneration or cataracts forming, or if the muscles of an old person's eye are not working properly so that he loses maybe his close-up or distant vision—we know that he will not have clear sight unless those conditions are corrected in some way.

The real subject of Jesus' saying is the importance of being able to focus in order to fulfill one's purpose in life.

John W. Ritenbaugh
Knowing God

Matthew 8:1-2

After relating the Sermon on the Mount, Matthew brings the reader back into the story flow by reiterating how great multitudes followed Jesus. Verse 2 begins, "And behold a leper came. . . ." This statement becomes significant when we consider that no man can come to Christ unless the Father draws him (John 6:44). That the leper came to Christ - amongst a great multitude, no less - was in itself an act of faith in response to what he heard (Romans 10:17). For him to come to Christ as he did, God had to have revealed to him that Christ was the only One who could truly cleanse him and provide him the fresh start he so desired (Matthew 16:15-17). Notice, too, the humility the leper portrays in expressing his understanding of Christ's abilities.

What makes this encounter so interesting is that, under Old Testament law, the leper was completely defiled in his uncleanness. He was to live alone and warn any who would venture near of possible contamination (Leviticus 13:44-46). Albert Barnes, commenting on Leviticus 13:45, notes, "The leper was to carry about with him the usual signs of mourning for the dead. . . . The leper was a living parable in the world of sin of which death was the wages."

In fact, all disease and degeneration are ultimately products of sin and neglect, but none is so gruesomely picturesque of the effect sin has on a person and a community as leprosy. The disease progresses slowly at first, deeply seated in the bones and joints, essentially undetectable until spots appear on the skin. Gradually, these spots grow to cover the entire body. They give the appearance of foul wounds, sore and festering as the body slowly wastes away in a ruinous heap. Parts of the body actually begin falling off, leading eventually to the individual's death.

A leper can live up to fifty years in indescribable misery, as he watches himself die bit by bit, falling to pieces as a hideous spectacle. For the leper of Matthew 8, it was a hopeless predicament; nothing could be done, apart from God's miraculous intervention (Isaiah 1:4-6; Jeremiah 13:23).

Staff
The Gift of a Leper

Romans 8:19-22

God's whole creation is enslaved in grievous bondage! This slavery, called by Paul "the bondage of corruption," is subjection to decay, devastation, disease, destruction, and degradation because of sin—mankind's sin. The earth and all its creatures are expectantly waiting for the time when God's sinless children will take over the rule of this world and deliver creation from the curse of sin! And like a human birth, the worst pains—in this case, the worst ecological devastation—will occur just before and at the delivery of the new life. This explains the earth's groaning and laboring as the end nears.

Richard T. Ritenbaugh
The Bible and the Environment

Revelation 6:8

Characteristically, the apostle John describes the fourth horse and rider using a paucity of verbiage: The horse is "pale," the rider's name is "Death," and "Hades" follows him. This is the extent of the biblical description, yet even so, these provide us with sufficient clues to deduce a cogent interpretation.

First, the horse's coat is a unique and otherworldly pale. The Greek word is chlooros, which we recognize as the origin of such English words as "chlorine," "chloroform," and "chlorophyll." It technically refers to a greenish-yellow color found in nature in the pale green of just-sprouted grass or new leaves (see Mark 6:39; Revelation 8:7; 9:4; these are chlooros' only other occurrences in the New Testament).

Secular Greek writers, however, did not confine chlooros just to sprouting plants. In The Iliad, Homer describes fearful men's faces with this term, suggesting a pallid, ashen color, and in other instances, it is the pale golden color of honey or the gray bark of an olive tree. Sophocles writes that it is the color of sand, while Thucydides applies it to the skin color of those suffering from plague.

It is this last description that is probably John's intended meaning; the color of the horse reminded him of the pale, greenish-gray color of a corpse or decaying flesh. The Phillips translation renders chlooros as "sickly green in color"; the New English and the Revised English Bibles, as "sickly pale"; the New Jerusalem Bible, as "deathly pale"; and the New Living Translation, as "pale green like a corpse." The fourth horse sports a coat only producers of horror movies would love!

Upon the back of this gruesome beast sits one whose name is "Death." This is another unique feature of this horseman, as none of the others receives a name. The Greek word is the normal word for "death," thánatos, suggesting on the surface a generic application of the term. However, this would be jumping to a conclusion, for the term is probably meant to be understood more specifically as "pestilence" or "disease."

The evidence for this meaning here derives primarily from the Greek translation of the Old Testament called the Septuagint. In several places, the Septuagint translators rendered the Hebrew word deber, meaning "pestilence" or "disease," as thánatos. For instance, in Exodus 5:3, Moses and Aaron tell Pharaoh, "Please let us go three days' journey into the desert and sacrifice to the LORD our God, lest He fall upon us with pestilence [Hebrew deber; Greek thánatos] or with the sword." This combination of translations also occurs in the fifth plague, that of the murrain or cattle disease: God tells Moses to inform Pharaoh, "There will be a very severe pestilence" (Exodus 9:3; see also verse 15). In a later instance, God warns Judah through Jeremiah, "I will send . . . pestilence among them, till they are consumed from the land that I gave to them and their fathers" (Jeremiah 24:10).

The most convincing piece of evidence for thánatos meaning "pestilence" in this passage comes from the mouth of our Savior in the Olivet Prophecy, as He describes the events leading up to His return. He prophesies to His disciples, "And there will be famines [third seal or horseman], pestilences [fourth seal or horseman], and earthquakes in various places" (Matthew 24:7). He does not use thánatos but loimós, which literally means "pestilence" or "disease." Once Jesus Himself weighs in, there is no argument. The pale rider brings death by disease.

Richard T. Ritenbaugh
The Four Horsemen (Part Five): The Pale Horse

Revelation 6:8

A minor controversy exists concerning the last half of verse 8: "And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth." The argument deals with whether this sentence applies to the fourth horseman alone or summarizes the depredations of all four. The latter seems preferable.

Jesus appears to treat the first four seals as a subgroup in His Olivet prophecy, saying of them, "All these are the beginning of sorrows" (Matthew 24:8). His intent is clear: These four judgments are a distinct set of calamities that acts as a kind of warm-up for the exceedingly more terrible judgments of the time of the end. As He warns, "See that you are not troubled; for all these things must come to pass, but the end is not yet" (verse 6). It is entirely logical to believe that the same Revelator would likewise separate the Four Horsemen from the last three seals with a short summary of their work as well as the limits of their authority.

Another proof involves the fact that the sentence restates the missions of the red ("to kill with sword"), black ("with hunger"), and pale ("with death [thánatos, meaning disease]") horsemen. Applying these means of destruction to the fourth horseman alone would make the other two redundant and significantly diminish their roles. In addition, lumping pestilence in with hunger, war, and beasts as activities of the fourth horseman would obscure the role of disease as a judgment of God.

Commentators argue that the plural pronoun "them" in Revelation 6:8 has "Death" and "Hades" as its antecedents. They are certainly the closest antecedents, but the Greek does not demand them to be the pronoun's true antecedents. Besides, the real subject of the previous sentence is not really "Death" and "Hades" but the singular "name" of the fourth horseman. If God intended it to be a summary statement of the whole passage, we can easily recognize "them" to refer to the entire passage's active characters—the Four Horsemen—the ones to whom the Lamb gave authority to execute His judgment.

A final, curious factor is the inclusion of "by the beasts of the earth" in the powers of the horsemen; it seems to come out of the blue. However, it follows naturally in the progression of catastrophes. In times of severe war, famine, and disease, depopulation occurs, which upsets the precarious balance between human civilization and wildlife. Suddenly, with hunting and developing of wilderness areas reduced or eliminated, the population of predatory creatures expands, increasing the chances of animal attacks on humans.

The Bible provides an example of this in Genesis 10:8-9. It is thought that Nimrod's rise to power over the post-Flood world began with his skills in hunting and killing predators, which had the upper hand over the miniscule human population at the time. Another example appears in Exodus 23:29, in which God promises Israel, "I will not drive [the Canaanites] out from before you in one year, lest the land become too desolate and the beasts of the field become too numerous for you" (see also Deuteronomy 7:22; Ezekiel 34:25, 28). Incursions of lions actually killed some Samaritans after Assyria took the bulk of the Israelites into captivity (II Kings 17:25).

Wild beasts are included in the curses for disobedience of Leviticus 26: "I will also send wild beasts among you, which shall rob you of your children, destroy your livestock, and make you few in number; and your highways shall be desolate" (verse 22; see Deuteronomy 32:24; Jeremiah 15:3; Ezekiel 14:15). Through Ezekiel, God prophesies that disasters such as the Four Horsemen bring happen together with the scourge of wild beasts: "So I will send against you famine and wild beasts, and they will bereave you. Pestilence and blood shall pass through you, and I will bring the sword against you. I, the LORD, have spoken" (Ezekiel 5:17; see 14:21; 33:27). Though death by wild beasts is included in the text of Revelation 6:8 without warning, it fits nonetheless.

Richard T. Ritenbaugh
The Four Horsemen (Part Five): The Pale Horse


Find more Bible verses about Disease:
Disease {Nave's}
 




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