THE PROPER VIEW OF THIS PASSAGE OF SCRIPTURE
THE PROPER VIEW OF THIS PASSAGE OF SCRIPTURE
In presenting the teaching of this
passage of Scripture it will be treated under a threefold division. The
provision for the sick in anointing and prayer appears first in the passage (James
3:13-15), followed by the power of the service of anointing and prayer (5:16.18),
and concluding with the purpose of the service of anointing and prayer (5:19-20).
1.
THE PROVISION FOR THE SICK IN
ANOINTING AND PRAYER
(James
5:13-15)
Your matters of importance need
treatment in developing this points (1) the audience for whom this is provided;
(2) the affliction for which this service is appointed; (3) the anointing of
the sick with oil; and (4) the healing of the anointed one.
(1) The audience (13, 14). The
phrase "among you" appearing twice in these verses clearly identifies
the group to whom James is writing. By going back through the epistle a full
description of this group can be discovered. This group is clearly identified
as Jews. The epistle was written "to the twelve tribes which are scattered
abroad" (James 1:1). Throughout the epistle the language and content
clearly support the opening verse.
But further investigation in the
epistle indicates that these are Christian Jews. James calls himself a servant
of the Lord Jesus Christ (1:1). And then throughout the epistle identifies
himself with the group to whom he is writing (1:18; 2:1; 3:1; 4:5 5:11). Such
expressions as "brethren" (1:2, 19; 2:1), "begat" (1:18),
and "worthy name" (2:7), indicate that these were Christians. When
declaring that this group have "the faith of our Lord Jesus Christ,” there
is no other conclusion than that they are Christian Jews.
However, this epistle reaches out
to all Christians. In 45 A.D. when this
epistle was written, practically all Christians were Jews. And through this
group the message went out to all gentile Christians as well. In this epistle
the emphasis is so decidedly on the Christian element and not the Jewish, that
this epistle was finally classed among the general epistles of the New
Testament, and heads the list in the arrangement of the books of the New
Testament from earliest times until the present.
Since this great physical provision
has been made for Christians it clearly excludes those who have not yet come
within the pale of the Church. Any wholesale effort to apply this to any and
all who may be sick goes beyond the intent of this passage of Scripture.
(2) The affliction (13, 15).
Perhaps no clearer description could be given than the words used by James in
the original to diagnose the affliction for which this God-given provision has
been made.
This affliction produces suffering
which is sensuous (13). The word "afflicted" in verse 13 means the
same as the words "suffering affliction" in verse 10, and the word
"passions" in verse 17. This expression admits what every
sober-minded person will admit, that there is bodily sickness which produces
physical suffering and pain.
This affliction is one which leaves
a person strength less (14). By the word "sick" in verse 14 James is
describing one who is without strength, one who no longer has power within
himself for recovery. It is interesting that this is the usual word for the
sick. It is the same word used in John 5:7 translated "impotent" describing
the man who could not help himself into the pool. He was without any power to
do anything for himself.
This affliction is one producing a
condition that is serious (15), as indicated by the words used in the next
verse. The word "sick" is not the same one appearing in verse 14. It
describes one who is prostrate and bed fast. The expression "raise up"
indicates that such a one is lifted from his bed of illness by a power external
to himself. It follows, then, that this provision for healing had been made for
those who have illnesses of a more or less serious nature. Trifling matters, if
there are such, are not to be considered here. This will cause the patient to
reckon carefully with his illness, to determine that it is actual and of such
nature that he needs the help of God.
(3) The anointing (14). The service of prayer and anointing involves
at least three things the obligation resting upon the sick person, the elders
who officiate in the service, and the order and plan of the service.
(a) The obligation. At the very outset of this verse the address
is to the sick one and responsibility is placed upon him.
The initial step in a case of
illness rests upon the one who is sick. "Is any sick among you? Let him
call for the elders of the church" (14). It is not the business of the
elders of the Church to go scouting for the sick. And it is only logical that
the one who is sick will be more apt to know about it and its seriousness before
anyone else. It is therefore his responsibility to call the elders. If the Word
of God is followed implicitly, and he calls the elders, this will present the
possibility of divine healers moving in upon a community and rounding up all
that are sick.
This is a command laid upon the
sick one, as the imperative mode of the verb indicates. He should be just as
faithful in carrying out this command as any other in the New Testament. And to
fail in this command is just as much sin as in any other.
The elders of the Church are those
in some places of position and prominence in the local congregation. Personal
purity and special ability will characterize these men. That is the reason for
their election to the eldership (BLAMELESS). In such cases of need, they are the sort of
men who will minister comfort to the invalid, and who will be able to get the
ear of God for help.
To the sick person. James exhorts
the one who is ill to call the elders. "Let him call" translates a
word in the original which means to call into the very presence of the sick
one. Apparently the Holy Spirit knew better than any other the methods that
would be used in succeeding years, and therefore this clear instruction. By
following this word the great mass meetings where the wizardry and chicanery of
divine healers are on display will be prevented.
(b) The elders of the church. So simply, and yet so clearly, a number of
important features about the elders is set forth.
In number, more than one elder is
to be called as the word "elders," in the plural, indicates. This
prevision also serves as a protection against any false notions arising about
the healing. Where there are two or more who officiate at such a service, it
would be impossible for anyone to claim supernatural powers. For the healing
will be the result of a combined ministry of anointing and prayer. In such
cases, God alone will receive the glory that justly belongs to Him.
In sex, the elders are to be men
and not women. The masculine gender of the noun "elders" makes no
provision for the ministry of women. This is in accord with the duties and
functions of women in the church as set forth in the New Testament. It is a
protection also against the great number of women who through the years have
advertised themselves as divine healers.
In locality, the elders should be
members of the local congregation of believers. The word "church" can
have no other meaning in this passage. No such thing as denomination was then
known, and there was no such thing as office outside of the local assembly.
There are several good things about this. In the first place, the elders will
know the sick person, his life, testimony, the nature of his sickness, and
whether personal sin is in any way involved. This will enable them to deal more
accurately with the case and exercise a ministry for good. On the other hand, the
sick one will know the elders, their position, prominence, person, purity, and
powers. Knowing them as ordinary men, when healing comes, he will attribute it
to God.
In position, these elders hold some
office in the local church calling for qualifications of spirituality and
ability. Being regarded with esteem by the members of the local congregation,
they are also more apt to have power with God. For it is "the effectual
fervent prayer of a righteous man" that "availeth much" (16). Again, one that is blameless. And it is a righteous man who will be more apt to help a sick man who is guilty
of personal sin.
(c) Order and plan. A study of
verses 15 and 16 provides one with other features of this service of which only
a few are mentioned in verse 14.
Confession of sin on the part of
the sick person should come first. The Brethren have doctrinal stances that allow for a man or woman to walk the walk of Jesus which was blameless and therefore be true to the words of Peter and Paul in 2 Pet. 3:14, Phil 2:15. We have the anointing service presented here, the threefolf communion service with the foot washing portion as well as 1 John 1:9. This is strongly implied, although not
specifically stated in verse 15, "And if he have committed sins," and
more specifically stated in verse 16, "Confess your faults one to
another." In some cases the sickness may be due to personal sin, in which
case healing will be withheld until the sin is confessed and forsaken. But
though personal sin may not be the cause of the sickness, this will give a fine
opportunity for the sick person to search his own heart and lay himself open
and bare before the Lord.
Anointing with oil follows
confession of sin. The tense of the participle "anointing" might well
be translated "having anointed" him with oil. This should take place
prior to the prayer. The oil becomes a beautiful symbol of the Holy Spirit who
lives in and watches over the saint (James 4:5). The vigilance of the Spirit is
not merely for the spiritual welfare of believers but also extends to the
physical body which is His temple. His purpose with the bride is evident here bringing remembrance to the Savior and His words.
The authority of the name of the
Lord is the order under which the elders are performing this rite. Thus the
rite is not only performed as commanded by the Lord, but by being done in His
name, the whole matter is placed in His hands, Here is implicit evidence that
the healing of the saint is placed in the power and will of the Lord. His will
above all else is sought, and if this should mean, for the good of the saint
and the glory of the Lord, that healing be withheld, then the will of the Lord
be done. (Matt. 28:18, John 13:3).
Prayer for the sick immediately follows. This is a prayer of
worship and devotion, as the Greek word implies, and not a prayer of demand. It
is a prayer that recognizes the plan of God, the wisdom of God, His will and
His Word. From the construction of the sentence, all the elders pray for the
sick one. And the emphasis is upon prayer and not upon anointing, as the
following verse attests.
The word of caution should be
added. While nothing is said about using the services of a doctor, certainly
nothing in the passage prevents it. It may be that God will heal through the
medium of medical attention. This may be the means God will use in answering
the prayer of the elders. It is wise at least to employ every good means. And
it is good theology to remember that while God may will and order the end, He
also uses means to reach the desired end. Above all things believers should not
limit God by making it impossible for Him to use medical skill.
(4) The healing (15). "And
the prayer of faith shall save the sick, and the Lord shall raise him up; and
if he have committed sins, they shall be forgiven him." It will be noted
here that a number of factors all working together bring about the healing of
the saint.
(a) The Divine source. This is clearly set forth in the words of
verse 18, "And the Lord shall raise him up," All healing comes from
the Lord, not matter what mediums may be used, or what prayers may be offered,
or what gifts may be exercised. The Lord is the one who heals, for He is the
Great Physician. He may do so immediately, with or without means, or He may do
so more remotely, with or without means. He may do so instantly or over a
period of time. The words "shall raise up,” denoting simple future time
and expressing certainty, do not indicate how soon the healing will take place.
But when the healing comes it may be concluded that whether by supernatural
intervention or providential means it is from the Lord.
(b) The human appropriation. James
expresses this in these words: "And the prayer of faith shall save the
sick." There are three important things about the prayer of the elders
that should be noted here.
First, there is a prayer of
worship and devotion; displaying the motive of those who pray. Such is the
meaning of the word in the original for prayer. Since the definite article is
used with this word, it is "the prayer," one which recognizes God as
high and holy and good, who will not withhold any good thing from His own, when
it falls within the center of His perfect will. This prayer is one which
recognizes God's plan and purpose and displays a desire to find the exact place
within that plan and purpose. It is a prayer like this that God hears and
answers.
Second, this prayer is according
to the will of God, seeking that thing which pleases Him. The original reads,
"the prayer of the faith." The definite article used with faith makes
it mean more than just mere personal faith. Its first meaning is the body of
truth known as "the faith." The prayer of the faith is one in harmony
with the revealed truth of God, and is according to the will of God (1 John 5:14).
God answers such prayer. But a prayer that is according to the will of God is
also one of personal faith, and in this case personal faith on the part of the
elders. God not only supplies the foundation for faith, but gives faith to
place on the foundation (Eph. 2:8, 9), And God honors such faith.
Third, this prayer is one wrought
within by God Himself, thus indicating the manner in which the prayer is
prayed. Verse 16 adds a thought that is for the most part misunderstood by the
average reader of the English Bible. It reads, "The effectual fervent
prayer of a righteous man availeth much." Upon the basis of this reading
the value of the prayer depends upon the righteous man. But upon closer
investigation it will be found that the Greek participle rendered
"effectual fervent" has been construed as a middle voice, whereas in
the other 18 uses of the same word in the New Testament, the same form is
always passive. This leads one to believe that it should read, "The prayer
of a righteous man, which is energized (wrought) in him, accomplishes
much." This reading makes the value of the prayer depend upon God, who
energizes the prayer in the elders. Phil. 2:13 will verify this point,
"for it is God which worketh in you both to will and to do of his good
pleasure."
(C) The physical effect. Such a prayer has power with God and will
bring physical healing to the saint.
Such prayer will be the means of
bringing recovery from sickness. "Save the sick" means deliverance
from sickness, and this point to the healing of the body.
The Lord Himself is the absolute
source bringing about restoration to service. "The Lord shall raise him
up" means raising from a bed of illness, weariness, inability to do
anything, and placing on his feet and putting him back into service.
The certainty of this event is
guaranteed in God's time and it will be a reality to the sick. "Shall
save" and "shall raise up" are in the simple future tense.
Absolute certainty is guaranteed by this tense. But the exact time is not specified.
It may be soon or over a period of time. Where healing does not follow, it is
evident that God has not given "the prayer of faith."
(d) The spiritual blessing. The matter
is not finished, as some might conclude, if one considers the closing words of
verse 15, "And if he have committed sins, they shall be forgiven
him." This means in the final analysis that every relationship with God is
for the purpose of bringing the soul in closer touch with Him. Therefore they stand blameless before Him, His intent for actually saving, having furnished one of the fore mentioned methods for bringing this blameless state about (2 Pet. 3:14; Phil. 2:15).
It is implied, although it is not
specifically stated, that personal sins may be the cause of the illness. They
sometimes are (John 5:14). And where personal sin is the cause of sickness,
those sins must be confessed and put away, if healing is to come from the Lord.
Confession of sin will bring the saint into a new light and place of blessing
with the Lord. He will catch a new vision of the Lord and will see sin in its
blackness as never before.
Where personal sin is not the cause
of sickness, this service will provide an opportunity for the sick person to
consider anew the holiness of the Lord and the sinfulness of sin, and will be
one factor in bringing him closer to the Lord. Confessing faults one to another
which expresses itself in prayer.
Whenever sin is confessed, whether
it is the cause of sickness or not, it will be forgiven (1 John 1:9). If it is
the cause of the sickness, the cause being removed, healing will follow. But
best of all, the sin being removed will bring the believer into a new
appreciation of fellowship with his fellow Christians and with the Lord Jesus
Christ. There is nothing more precious than this. If this service will
accomplish this for the saint, he can well thank the Lord that He allowed
sickness to come into his life so that his actual state may be diagnosed and healed. (Matt 5:48)
