Tyndale Open Bible Dictionary

DISEASE

Term used in Scripture synonymously with sickness, infirmity, illness, plague, and pestilence. However, plague and pestilence are generally used when there are large numbers of victims, as in epidemics. “Pestilence” literally means “destruction” and usually describes an epidemic with a high mortality rate. “Affliction” and “torment” are other terms that may include disease, but are broader and are not used synonymously with disease.

During the time the Bible was written, people did not have a detailed concept of anatomy or of how the specific organs of the body functioned. Disease was thought of as abnormal, something that limits one’s ability to function with strength and vitality. The Hebrew word translated “sickness” as a noun means “to be weak” in its cognate verb form. The sick man by the pool of Bethesda is described as being “impotent” (Jn 5:7, KJB), unable to get around by himself.

Sources of Disease

According to the Bible, disease has four sources: (1) God, (2) Satan, (3) sins of ancestors, and (4) breaking of physical, mental/emotional, or moral laws of nature.

God

All early peoples attributed events and phenomena to the supernatural, either to various gods or to evil spirits. The Hebrews were different by being strong monotheists, attributing all phenomena to the one true God who had revealed himself to them (Is 45:21). God was responsible for everything, including disease and evil (v 7). This same God could also give material blessings, health, and heal all diseases (Ps 103:3). To the Hebrews, God could give health or sickness, and in either case, he had his purpose or reason.

One purpose of disease was punishment for wrongdoing (2 Sm 24:1, 12-16; 1 Cor 10:8). In the Hebrew mind, even when the immediate cause of the disease and death was obvious—as in many poisonous snakes biting people in the camp—the response was not to kill all the snakes but to pray to God for forgiveness (Nm 21:4-9). Leprosy, which literally means “a smiting,” was a devastating disease sent by God to punish individuals who sinned (Nm 12; 2 Kgs 5:27).

God also sent disease to demonstrate his power or to protect his people. The 10 plagues in Egypt illustrate the former; the elimination of Sennacherib’s army, the latter (2 Kgs 19:34-36).

Satan

Satan and other evil spirits could also be responsible for disease. In the biblical scheme of things, Satan’s ability to bring disease is in the permissive will of God. The restriction on Satan’s capacity for harm is clearly spelled out in the case of Job (Jb 1:12). The message of the NT is also clear that, despite cases of demonpossession and of people acting under Satan’s influence, Satan’s time is finite and his ultimate total defeat and destruction are certain.

Sins of Ancestors

Sickness could also come about because of the sins of one’s ancestors (Ex 20:5; Lv 26:29; 1 Kgs 17:18; Jb 21:19; Lam 5:7). The most striking example of this is the death of David’s son as a result of his sin with Bathsheba (2 Sm 12:15). This concept of the origin of disease continued into NT times and was familiar to the disciples of Jesus (Jn 9:2).

Violation of Natural Laws

This idea sets the Hebrews apart from the other peoples of their day. With the understanding that disease can follow the violation of fixed physical, mental/emotional, and moral laws comes the idea of personal accountability in obeying these laws and avoiding disease. A person is responsible for his and the community’s health and is not merely a passive victim of supernatural forces.

Based on this concept, Moses set up elaborate codes of behavior to maintain personal health and the health of the community. The Mosaic law covers the areas of diet, personal hygiene, Sabbath observance, sanitary regulations in the camp, cleanliness, and sexual relations. In following these natural laws established by God, the Hebrews could expect freedom from disease (Ex 15:26) and long life (Prv 3:1-2). These health laws of Moses make a lot of sense from a public health point of view even today and are far more rational than the approach of any other ancient people.

Another major consequence of understanding that disease can follow the breaking of the laws of nature is the shift away from the priest and toward physicians when looking for cures. As long as diseases were of supernatural origin, there was no basis for attempting to learn about disease processes in the search for cures. The Hebrews were familiar with physicians in Egypt (Gn 50:2), where they seem to have functioned as embalmers. Physicians were practicing in Israel throughout its history, but only gradually developed the capacity to be of much help (2 Chr 16:12; Jer 8:22; Mk 5:26; Col 4:14). While validating the use of physicians for sick people (Mt 9:12) and of drugs for medicinal purposes (Prv 31:6; 1 Tm 5:23), the Scriptures emphasize the role of the Christian community and its elders in ministering to the sick (Jas 5:14).

Jesus Christ and Disease

Christ’s approach to people with disease was distinctly different than that of the OT. He was nonjudgmental, interacting with them as people of worth, not as social outcasts. He was full of genuine compassion for them as suffering people—touching them, comforting them, healing them, and speaking normally and naturally with them.

Jesus evidently thought of disease as a hindrance that prevented people from being the whole persons they were created to be. When confronted by a woman with a severe back deformity of 18 years duration, he healed her, saying she had been “bound by Satan” (Lk 13:16). His healing of incurable diseases was one of the proofs he offered that he was the Messiah (Lk 7:19-23). His ministry was directed toward releasing men and women to live life more abundantly (Jn 10:10). He did not fully subscribe to the punitive concept of disease (9:3). When a leper mentioned the possibility that it might not be God’s will for him to be well, Jesus healed him instantly (Mk 1:40; Lk 5:12-13).

Jesus was always concerned with the person’s total health or wholeness, rather than merely the symptoms of disease. He frequently dealt with spiritual issues first, even though the sick person was brought to him for a physical problem. His conversation with the Samaritan woman at the well focused on the basic conflicts in her disturbed personality (Jn 4:5-30). And the Sermon on the Mount, which basically deals with right attitudes and motives for human behavior, would greatly reduce personal and social suffering if it were followed. To Jesus, health is more than the mere absence of physical and mental disease; it is whole persons being all that they were meant to be.