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Intercession and Healing in Biblical Prayer Contexts

Biblical prayer encompasses both intercession and requests for healing, often intertwined within the broader context of seeking God's will and aid. The New Testament explicitly links prayer, confession, and healing, as seen in James 5:16, which states, "Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective" [2]. This passage encourages mutual confession and prayer within the community for the purpose of healing [13].

Intercession, a significant aspect of prayer, involves appealing to God on behalf of others [7]. The Bible provides numerous examples and commands for intercessory prayer. Christ himself set an example by interceding for his disciples and even his persecutors [7]. For instance, Luke 22:32 records Jesus praying for Peter, and Luke 23:34 depicts him praying for those who crucified him [7]. John Calvin, in his Institutes of the Christian Religion, notes that Christ's intercession is the sole means by which prayers are heard, emphasizing that all who prayed throughout history were heard only through the Mediator [10, 15]. He further explains that Christ's ascension to heaven marked a new era for his intercession, allowing believers to invoke God with greater freedom through his advocacy [10, 11].

The objects of intercessory prayer are broad, including kings and those in authority, ministers, the Church, all saints, and indeed, all people [7]. Specific instances include Abraham's intercession for Sodom, demonstrating the efficacy of prayer and the potential for God to spare guilty cities for the sake of His people [16]. Moses also interceded for those who envied him [7]. Charles Hodge, in his Systematic Theology, discusses a distinction made by Lutherans regarding Christ's intercession: a general intercession for all humanity and a special intercession for the elect. The general intercession is sometimes linked to Christ's prayer for his murderers in Luke 23:34, suggesting that it is due to Christ's intercession that the wicked are not immediately cut off and have the Gospel preached to them [14].

Healing is frequently sought through prayer in the biblical narrative. James 5:13 asks, "Is any among you suffering? Let him pray" [3]. This suffering can encompass various forms of affliction, for which prayer is exhorted [1]. Prayers for those who are sick are specifically commanded [7]. The content of such prayers often includes requests for God to consider one's trouble, for His presence and support, for divine comfort, for mitigation of troubles, and for deliverance [1]. Beyond physical ailments, prayers for healing can also extend to spiritual restoration, such as seeking pardon and deliverance from sin, or asking to be turned back to God [1].

The concept of "healing" (Hebrew: Helem) can also carry the meaning of "dreaming," suggesting a broader sense of restoration or divine intervention [6]. Augustine, in his Homilies on John, advises believers to commit their healing to God, the Physician, confessing their disease and allowing Him to apply the necessary means, even if it involves pain or tribulation [12]. This perspective highlights trust in God's wisdom regarding the method of healing.

Prayer itself is described in various ways, including bowing the knees, looking up, lifting up the soul and heart, pouring out the heart or soul, calling upon the name of the Lord, and crying to God [8]. Access to God in prayer is understood to be granted by God, through Christ, and by the Holy Spirit, obtained through faith [9]. This access is a privilege of saints, allowing them to approach God with confidence to obtain mercy and grace [9].

The relationship between intercession and healing is further underscored by the idea that prayer, including intercession, is sanctified through the word of God [5]. This suggests that effective prayer for healing and intercession is rooted in divine revelation and aligned with God's purposes. The long-suffering of God, which is part of His character, is also a basis for intercession, as seen in pleas for Him to remember His long-suffering [4]. This divine attribute encourages repentance and is exhibited in forgiving sins [4].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Affliction, Prayer Under — Exhortation to -- Jas 5:13. That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1. For the presence and support of God -- Ps 10:1; 102:2. That the Holy Spirit may not be withdrawn -- Ps 51:11. For divine comfort -- Ps 4:6; 119:76. For mitigation of troubles -- Ps 39:12,13. For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14. For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8. That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18. For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10. Fo”
  2. James “Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective. -- James 5:16”
  3. James “Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. -- James 5:13”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Long-Suffering of God, The — Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15. Salvation, the object of -- 2Pe 3:15. Through Christ's intercession -- Lu 13:8. Should lead to repentance -- Ro 2:4; 2Pe 3:9. An encouragement to repent -- Joe 2:13. Exhibited in forgiving sins -- Ro 3:25. Exercised toward His people. -- Isa 30:18; Eze 20:17. The wicked. -- Ro 9:22; 1Pe 3:20. Plead in prayer -- Jer 15:15. Limits set to -- Ge 6:3; Jer 44:22. The wicked Abuse. -- Ec 8:11; Mt 24:48,49. Despise. -- Ro 2:4. Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5. Illustr”
  5. I Timothy “I Timothy 4:5 (YLT) — for it is sanctified through the word of God and intercession.”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Helem — dreaming; healing”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Intercessory — Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24. Commanded -- 1Ti 2:1; Jas 5:14,16. Should be offered up for Kings. -- 1Ti 2:2. All in authority. -- 1Ti 2:2. Ministers. -- 2Co 1:11; Php 1:19. The Church. -- Ps 122:6; Isa 62:6,7. All saints. -- Eph 6:18. All men. -- 1Ti 2:1. Masters. -- Ge 24:12-14. Servants. -- Lu 7:2,3. Children. -- Ge 17:18; Mt 15:22. Friends. -- Job 42:8. Fellow-countrymen. -- Ro 10:1. The sick. -- Jas 5:14. Persecutors. -- Mt 5:44. Enemies among whom we dwell. -- Jer 29:7. Those who envy us. -- Nu 12:13. Those who ”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Access to God — Is of God -- Ps 65:4. Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18. Is by the Holy Spirit -- Eph 2:18. Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6. Follows upon reconciliation to God -- Col 1:21,22. In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17. In his temple -- Ps 15:1; 27:4; 43:3; 65:4. To obtain mercy and grace -- Heb 4:16. A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4. Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20. Vouchsafed to repenting sinners -- See Repen”
  10. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: are confirmed and fulfilled in him. 18. And we must carefully attend to the circumstance of time. Christ enjoins his disciples to have recourse to his intercession after he shall have ascended to heaven: “At that day ye shall ask in my name,” ( John 16:26 ). It is certain, indeed, that from the very first all who ever prayed were heard only for the sake of the Mediator. For this reason God had commanded in the Law, that the priest alone should enter the sanctuary, bearing the names of the twelve tribes of Israel on his shoulders, a”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: than ordinary result, he asserts his office of advocate, and says, that hitherto they had been without the special benefit which it would be their privilege to enjoy, when aided by his intercession they should invoke God with greater freedom. In this sense the Apostle says that we have “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us,” ( Heb. 10:19, 20 ). Therefore, the more inexcusable we are, if we do not with both hands (as it is said) embrace the inestimable gi”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — JOHN III. 19.--IV. 3. (part 10): that man's request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that ye may commit it to the Physician to do what He knows best. Do thou confess the disease, let Him apply the means of healing. Do thou only hold fast charity. For He will needs cut, will needs burn; what if thou criest out, and art not spared for thy crying under the cutting, under the burning and the tribulation, yet He knows how f”
  13. James (Presbyterian) “Jamieson, Fausset & Brown on James 5:16: The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess. faults--your falls and offenses, in relation to one another. The word is not the same as sins. Mat 5:23-24; Luk 17:4, illustrate the precept here. one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister o”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 118: 594 § 3. Its Objects. As to the objects of Christ’s intercession, the Lutherans make a distinction between his intercession as general and special. He intercedes generally for all men, and specially for the elect. The former is assumed on the authority of Luke xxiii. 34 , where Christ is represented as praying for his murderers, saying, “Father forgive them; for they know not what they do.” It is said to be due to the intercession of Christ that the wicked are not immediately cut off; that they have the Gospel preached to them, and every”
  15. CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 10.5: Intercessor; for no man’s prayers are heard either in behalf of himself, or in behalf of another, unless he rely on Christ as his advocate. When we intercede for one another, this is so far from setting aside the intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief reference made, to that very intercession. Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement with the Papists, if they place below the only intercession of Christ, all that the”
  16. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 18:23: ABRAHAM'S INTERCESSION. (Gen 18:23-33) Abraham drew near, and said, &c.--The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pro 15:8; Jam 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Rom 3:5-6), and many guilty cities and nations have been spared on account of God's people (Mat 5:13; Mat 24:22).”
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