Our book review this month is another H.A. Ironside commentary, Mark. In the author’s introduction, Ironside mentions, “To Mark it fell by divine appointment to show us the Son of God acting in lowly grace and devoted subjection to the Father as the perfect servant and prophet of the Holy One.”
On page 32, under the topic of “the work of Divine Servant” is penned the clearest exposition on divine healing which is a much maligned doctrine. Ironside really puts the cookies on the bottom shelf on this one:
Physical healing and forgiveness of sins were intimately connected in the Old Testament (Psalm 103:3; 67:2; and Isaiah 58:8). This connection between healing and forgiveness was equally true in our Lord’s earthly ministry, as Mark 2:1-12 makes clear. John prayed for Gaius that physical health and prosperity of soul might go hand in hand (3 John 22). And there is a sense in which the connection is still true, even though our blessings are now spiritual (Ephesians 1:3) rather than temporal. Where physical health does not accompany spiritual health, we may be assured it is because God our Father is working out some hidden purpose of blessing. But we are always free to pray for one another that we may be healed (James 5:16). Every form of disease healed by our Lord Jesus seems to picture some aspect of sin, which is like a fever burning in the soul, a leprosy polluting the whole being, a palsy making one utterly unable to take a step toward God, and a withered hand incapable of true service. Whatever form sin may take, Jesus can give complete deliverance from it.
All healing is divine, whether it be by miraculous power, by means of properly controlled physical habits, diet, exercise, or by direct medical treatment. It is God alone who can give renewed health and strength. He whose power brought us into being and gave us those marvelous bodies with all their wonderful functions, is the only One who can keep us well or restore us from illness.”Also catching my eye in this book is the importance of parables (Mark 4:33-34):
“The use of parables by our Lord was for a twofold purpose. He taught many deep and important truths in this form in order to test the reality of His hearers’ interest. If truly concerned, they would seek to get the meaning of the story and would become earnest enquirers. If indifferent, they would go on in their careless way, hardening their hearts against the truth (Matthew 13:11-15 and Luke 8:10). Those whose consciences were exercised would find that those vivid illustrations fixed in their minds the great truths that Jesus taught, making an indelible impression on them (Matthew 13: 16-17).Our Lord was the prince of preachers, and we are told that indeed, he said nothing to them without a parable (Matthew 13:34). The human mind is so constructed that it receives instruction far more readily through apt illustrations than just by the setting forth of either arguments or definitions. Spurgeon said it well: ‘The sermon is the house; the illustrations are the windows that let the light in.’
Those who depend entirely on abstract truth to reach the hearts and consciences of their hearers are far more likely to fail to accomplish their desires than those who brighten up their discourses by relating appropriate and enlightening incidents. In teaching, as in all else, Jesus Christ is our great example. His early followers, whose utterances and letters are recored in the New Testament, used the same method.”
Reviewer’s Note: The term parable is only used in the synoptic gospels, never in John. If you say, “What about the parable of the good shepherd?” (John 10:6), the English Standard Version correctly translates it not parable but figure of speech. J. Vernon McGee points out that the original Greek word is paroimnia, not parable, and Thayer’s Lexicon supports this. (Also see John 16:25, 29 for identical usage.) Oh well, I had to throw that in for the giraffes reading this. Hopefully, we will review more of H. A. Ironside in the future.
Posted on February 1st, 2010 by Scott
Filed under: From the Church Library