Tyndale Open Bible Dictionary

MEDICINE AND MEDICAL PRACTICE

The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease.

Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medicine. From these writings it can be seen that medicine at that time was a mixture of religion, divination, and demonology. Their pharmacopeia was extensive and included agents such as dog dung and human urine. Surgical operations were performed by some physicians. An unusual method of diagnosis practiced in Babylon was to inspect the liver of a freshly killed animal and compare it with a clay model of a liver from a normal animal. Differences between the two were used to diagnose the condition of the patient. An interesting example of this, and divination, is found in Ezekiel 21:21.

The art of medicine was more advanced in Egypt than in Mesopotamia, depending more upon logic and observation. The Edwin-Smith papyrus is the oldest surgical treatise known. It discusses a variety of fractures, dislocations, wounds, tumors, and ulcers. Adhesive plaster, surgical stitching, and cauterization were used in treatment. The heart was recognized as the center of the circulatory system, and the pulse was observed. The Ebers papyrus deals with problems of internal medicine and their treatment. Enemas were a popular form of therapy, and their materia medica contained an assortment of remedies ranging from castor oil to animal fat to hot sand. Other papyri deal with gynecological problems and contain formularies and many magical incantations. Mummification was a highly developed art; Joseph had his father Jacob embalmed (Gn 50:2).

The outlook of the Hebrew people in OT times toward disease was entirely different from that of their heathen neighbors. They did not believe in the heathen superstitions or gods and, consequently, did not develop a medical knowledge similar to the Egyptians and Babylonians. Instead, the Hebrews regarded sickness as a judgment from God (Ex 15:26; Dt 28:22, 35, 60-61; Jn 9:2) and recovery also was attributed to God (Ex 15:26; Ps 103:3). In accordance with this philosophy, King Asa’s reliance on physicians instead of on God is referred to in a reproachful way in 2 Chronicles 16:12. Therefore, while medical treatment was available in Israel, its use and development was less advanced than in neighboring lands.

The most significant contribution the Hebrews gave to medicine was in the hygienic measures outlined in the Law, particularly Leviticus 11–15. While these had primarily a religious significance, they undoubtedly improved the general level of health and physical well-being of the people. The Hebrew priest was not the counterpart of the physician-priest found in other cultures. Although the Hebrew priest was expected to determine what physical conditions rendered a person ceremonially unclean, there is no intimation in Scripture that he treated diseases.

The only surgical operation mentioned in Scripture is circumcision. This was performed by the Hebrews for religious rather than medical purposes, and it was not done by a physician but by the head of the house or someone else (Ex 4:25). In Ezekiel 30:21 reference is made to treating a fracture of the arm by immobilizing and splinting it with a roller bandage.

Obstetrical care was given by women who were experienced midwives (Gn 35:17). In Genesis 38:27-30 there is an account of the birth of twins complicated by a transverse presentation. This is a difficult problem for even the most skilled obstetrician, and the fact that the mother and both babies survived speaks highly for the skill of this midwife. In Exodus 1:15-21 the use of birth stools for delivery is mentioned. This was a device to hold the laboring woman in a position favorable for delivering the baby.

In NT times, Greek medicine had a dominant influence in the Mediterranean world. Although the practice of medicine was still in a primitive state, Hippocrates and other Greek physicians of his day laid the basis for modern medicine by rejecting magical explanations of diseases and through careful observation attempted to give a rational basis for medical treatment. From Mark 5:26 it is known that physicians were available in Israel. Indeed, the rabbis ordained that every town must have at least one physician, and some rabbis themselves practiced medicine.

Specific medical remedies are occasionally mentioned in the Bible. Mandrakes were used as an aphrodisiac (Gn 30:14; Sg 7:13). When Job was afflicted with generalized boils, he removed the devitalized skin with a piece of pottery and sat in ashes (Jb 2:7-8). The ashes would have a drying effect on the draining sores, giving this treatment a rational basis for its use. Jeremiah refers in a rhetorical way to the balm in Gilead, indicating its medicinal use (Jer 8:22; 46:11). The exact nature or use of this balm is not known. When Hezekiah was mortally ill, he was instructed by Isaiah to put a lump of figs on the boil (2 Kgs 20:7). This probably should not be considered a treatment, however, any more than the dipping seven times in the Jordan by Naaman or the application of mud to the eyes of the blind by the Lord. The therapeutic effect of merriment on the mind found in Proverbs 17:22 is in accord with modern mental health beliefs.

Medicinal use of wine is recorded several times in Scripture. Its mood-changing ability is alluded to in Proverbs 31:6, and apparently the sour wine offered to the Lord on the cross was intended to ameliorate his suffering through its analgesic property (Jn 19:29). Paul suggests to Timothy that he use a little wine for his stomach and other infirmities (1 Tm 5:23). It is significant that Paul said “a little” because pharmacologists today agree that wine in moderate amounts aids digestion and helps blood circulation; however, excessive amounts are deleterious to the health in numerous ways. The good Samaritan used oil and wine to treat the wounds of the injured man (Lk 10:34). Because of its alcoholic content, the wine would have an antiseptic action, but at the same time it would tend to coagulate the surface of the raw wound and permit bacteria to thrive under the coagulum. The oil, by its emollient effect, would tend to nullify this latter undesirable side effect of wine and would also be soothing due to its coating action. A dressing was then applied, and the patient was taken to a resting place.

In Revelation 3:18 the Laodicean church is admonished to use eye salve. Since Laodicea was famous for a powder used for weak and ailing eyes, this illustration is uniquely appropriate to use in warning this church concerning its lack of spiritual vision.