A TRUE HEALING
There is just one passage in the entire New Testament that gives
instruction to the church on physical healing—James 5:13-20. "Gifts of
healings" (1 Cor. 12:9, 30)
are to be explained in relation to this passage. All other references to
healing in the New Testament are merely historical accounts of what happened,
and are not in any sense to be construed as directions for the church. Had the
church observed this, it would have been protected against the false healing
movements that have swept across Christendom and today are growing in
magnitude.
James is the first book of the entire New Testament to be written.
There are reasons why it came first. The infant church was born into a world of
hostility. Upon every side foes were pressing in upon her. But from within as
well, perils arose of one kind and another. As a result the church needed
instruction on how to meet the temptations or tests she was facing. This is
found in the Book of James. In the first chapter, the science of testing is
discussed. In chapters 2 and 3, the tests within the church are explained —the
social test in chapter 2, and the speech test in chapter 3. Chapters 4 and 5
discuss the tests within the world—the separation test in chapter 4, and the
suffering test in chapter 5. In the realm of suffering sickness appears. And it
is evident that God has made ample provision for this need.
The treatment given to James
5:13-20 in general has almost nullified its value down through the years.
Protestants have generally ignored it. Others have explained it in terms of
spiritual healing. Catholics have associated it with extreme unction, the last
rite for those who are about to die, and make it mean a spiritual preparation
for death. Extreme dispensationalists push the fulfillment of it over into the
Millennium and restrict it for Jews. Certain movements through the centuries
have used this passage to support mass healing services. The true view is
scarcely known today. But this will be presented in this article.
Two parties are specifically identified in James 5:13-20, the sick person and the elders.
1. The sick
person is a Christian, for he is "among
you" (vs. 14) and a member
of the local "church" (vs. 14). The nature of his physical
condition is serious. The word "sick"
(vs. 14) means without power for
recovery. This is strengthened by another term in vs. 15 ("sick")
which means bedfast. From this prostrate position "the Lord shall raise him up" (vs. 15).
It is the responsibility of the sick one to initiate this service. He
is commanded to call for the elders (vs.
14). And the clear command is that he shall call the elders to himself.
This can only mean that this service is private and personal.
2. The
elders of the church can only mean the officials of the local congregation (vs. 14). There are no other kind of
elders. In number, there must be more than one. This will safeguard against any
person claiming healing powers. In sex, they must be men and not women. The
word elders is masculine. This too is in accord with New Testament teaching.
Because they are officers within the local congregation, these men will know
the sick person, and the sick person will know them. If the sickness is caused
by personal sin, the elders will no doubt know this. The sick person will also have the advantage of knowing the
character of the elders. The qualifications of eldership are clearly defined in
1 Tim. 3:1-7. In position, these men
are of high esteem, blameless and upon this basis are chosen for the office.
Much depends upon this, for it is the prayers of such men that are heard.
1. Obviously self-examination and confession comes first. Vs. 16 would strongly imply that this
is the proper order. If the sickness can be traced to personal sin, there can
be no healing until it is confessed and forsaken. But this may not be the case.
Even so, there is no better time for self-examination than when one is
prostrate upon his back and the only way he can look is up. When physical
powers are exhausted is the most appropriate time for spiritual introspection.
2. Anointing with oil in the name of the Lord follows
naturally upon self-examination (vs. 14).
The translation, "having anointed
him with oil" brings out more clearly the fact that this precedes the
prayer. The oil is not medicinal. It is not the oil that heals, as the passage
so clearly indicates. The oil has a twofold value. In the first place it
provides a physical thing to which the sick one can join his faith. In the
second place it serves as a symbol of the Holy Spirit who indwells the believer
(1 Cor. 6:19). Application in the
name of the Lord can well include the name of the Father, Son, and Holy Spirit.
3. At this point, "the
prayer of faith" is prayed by the elders. This will be done as the
elders lay their hands upon the sick person. Sometimes only one of the elders
voices audibly the prayer, though the others join with him. Most often each
elder prays. The content of the prayer will vary, though this prayer is always
centered upon the sick person.
4. The means of healing is not explained in this passage,
though the source of the healing is from God. God may use one way or another,
but if there is any healing it must come from God. God might choose to use a
doctor, in which case God's children should not despise the services of a
doctor. But God may choose to perform the healing without the use of a doctor.
In either case the healing is from God.
Inasmuch as a
declarative statement is made that "the
prayer of faith shall save the sick" (vs. 15), this requires some explanation. At least three things must
be noted about this prayer.
1. This is a prayer of worship. The words "pray" (vv. 13-14), "prayed"
(vv. 17-18), and "prayer" (vs. 15) lay emphasis upon worship and devotion. This pictures the suppliant
bowed before God in the posture of body and soul as one who looks up to and
adores God, recognizing that He is great, good, wise, and merciful. A prayer of
this sort never orders God around. A prayer of this sort testifies that God's
wisdom is best and His grace is sufficient.
2. This is a prayer according to God's will. It is described
as "the prayer of faith."
More literally this reads: "The
prayer of the faith" (vs. 15).
The presence of the definite article means that this prayer is one that is
according to the faith; namely, the revealed body of truth. The revealed
body of truth is God's will. When a prayer is according to His will, God will
answer that prayer (1 John 5:14-15).
3. This prayer is God-wrought. This is
explained in vs. 16. The KJV reads: "The effectual fervent prayer of a
righteous man availeth much." But a better rendering is
"The prayer of a righteous man which is
energized [wrought] in him, accomplishes much." When God gives "the prayer of faith" to the
elders, healing will follow. But God does not always give this prayer. In such
cases it is best for the sick one not to recover.
This provision has been made for the physical well-being of God's
people. And His people should take courage. "Elias
was a man subject to like passions as we are" (vv. 17- 18), and God gave to him the prayer according to His will
and answered it. It is not the greatness of the man who prays that gets
results, it is the greatness of God unloosed through the discernment of His
will.
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