Corinthians 12 as foot, hand, ear and eye, and these figures refuse to be

retranslated out of recognition.

Again, if we appeal to the use of kephale in classical Greek, we find

that the first meaning given by Liddle and Scott is the head of man or beast

`from head to foot', and not until near the bottom of a long list do we come to

the meaning `sum'.  Let us prove all things and hold fast that which is good.

In Colossians we learn that Christ is also Head of all principality and

power, thereby linking the Church of the One Body with their heavenly

associates.  Paul, in Colossians traces all defection and failure to `not

holding the Head'.  We have in Christ the Head all that Israel will find in Him

as their Shepherd; we have all that the Hebrews find in Him as their great High

Priest, and all and more than all that is found in His other titles,

King, Prophet and the like.  In Ephesians 1:22 there is a suggestion that the

relationship that now exists between the Church and Christ the Head, is an

anticipation of the goal of the ages, when all things shall be subject unto

Him.  Ephesians 1:22 does not teach that at the present moment Christ is Head

over all things, but that He has been given as Head over all things to the

Church which is His body.  Where other callings have their spiritual gifts,

their healings and their tongues, we find our all in Christ the Head.  The

union of Head and member is so complete, the flow of life and power, direction

and growth so intimate, as to rule out the more spectacular manifestations of

the Spirit.

Healing.  This word is a translation of one of two Greek words in the New

Testament, therapeia and iaomai.  The word therapeia originally meant service

or attendance of any kind, and only in a secondary sense, the ministry of

healing.  In the term therapeutics the word has the more restricted meaning of

the science of healing, with particular reference to the form, manner and time

in

which drugs should be administered.  There are but four occurrences in the New

Testament  and these are equally distributed between the two meanings of the

Matt. 24:45

Made ruler over his household.

Luke 9:11

Them that had need of healing.

Luke 12:42

Shall make ruler over his household.

Rev. 22:2

For the healing of the nations.

Iaomai and iasis.  The former indicates that the action is complete, the

latter that it is in progress.  There is no agreement among authorities as to

the origin of the word, but in the LXX it translates the Hebrew word rapha `to

heal'.  Iaomai occurs twenty -eight times, and iasis three times in the New

Testament.  The bulk of the occurrences of iaomai are in the gospels; it is

found in but one of Paul's epistles, namely Hebrews, in 12:13.  James uses it

once (Jas. 5:16) and Peter once (1 Pet. 2:24).  We give as a sample the

occurrences of iaomai in the Acts:

A Peter.

Acts 3:11.

The healing of the lame man.

Israel's salvation in type (see Acts 4:12).

Acts 9:34.  The healing of the man sick of the palsy.

B The Lord Himself.  Acts 10:38. Healing all who were

oppressed of the devil.