THE SYMBOLICAL NATURE OF THE LAYING ON OF HANDS

THE SYMBOLICAL NATURE OF THE LAYING ON OF HANDS

lb. The hands are the physical means of contact and communication.

This lies in the fact that the hands are the ordinary instruments of bodily touch and transference.

lc. Contact: Mark 10:16  cf. touch of vs. 13

2c. Communication: Lev. 16:21-22 One may also compare Mark 5:23; 6:5; 8:23, 25; 16:18, Luke 4:40 with 6:17-19

2b. The hands are therefore suitable signs of spiritual contact and communication. Since the hands are the ordinary instruments for contact and communication they do provide suitable signs for the spiritual.
lc. Contact: Num. 11:11, 17, 25

2c. Communication: Deut. 34:9 cf. Num. 27:18-23

3b. But the hands are only mere accompaniment of spiritual contact and Communication.

lc. The hands appear to be the cause of Spiritual contact and communication, but when looked at carefully such is not valid.

Mark 10:16 - "Blessed" means that he spoke blessing.
Acts 28:8 - Antecedent action only is marked by laying on of hands.
- and this is also true of entering and praying.
Acts 19:6 - Antecedent action is marked by laying on of hands.
Nothing else can be inferred.

2c. The hands also appear to be the channel of Spiritual contact and com­munication, but such cannot be verified.

Acts 8:17-18 - Simon Magus was not fooled. In the hands there was no inherent power, but they did represent the authority of the apostles, which authority he asked for.
2 Tim.1:6 - must be explained in the light of 1 Tim. 4:14.
The "through the laying on of my hands" were symbols of the authority of Paul and the presbytery, and the hands thus were nothing more than accompaniments, namely, "with the laying on of hands," of the gift that was communicated.

3c. The hands are really only accompaniments of Spiritual contact and communication.
1 Tim. 4:14 - "with" indicates accompaniment.
Acts 9:17 - Paul already had the Spirit, nor is the laying on of hands said to be the cause or channel of the filling.
Acts 6:6 cf. 3, 5 - These men were already full of the Spirit.
By laying on of hands the sign of authority in setting aside was used.
Acts 13:3, 2, 4 - Paul and Barnabas were already set aside by the Spirit. The Church merely gave assent by using the sign of authority.

4b. The hands symbolize the coming and communication of the Spirit of God in some special way of blessing upon the believer.

lc. The coming in regeneration at time of conversion. Acts 19:6
2c. The coming in filling power at time of confession. Acts 9:17
3c. The coming in filling and control at presentation. Rom. 12:1
4c. The coming for guidance at ordination, etc. Acts 13:3; 1 Tim. 4:14
5c. The coming for healing at anointing. James 5:13-18; Matt. 12:22, 28

THE MEANING OF THE LAYING ON OF HANDS

THE MEANING OF THE LAYING ON OF HANDS

lb. The Old Testament background as a basis for the New Testament.

lc. In confession of sins, there was contact with the head of the animal and communication of sins to the animal.
Exod. 29:10, 15, 19; Lev. 16:21, 22 (Good).

2c. In ordaining to office, there is contact with the head and communica­tion of gifts for service.
Num. 11:11, 17, 25 - God comes down and puts the Spirit of Moses upon them
Num. 27:18, 23 - Joshua had spirit within him (18) - Moses laid his hands upon him(23)
Deut. 34:9 - Hands were sign of coming of Spirit.

3c. In blessing sons of Joseph, there was contact and communication for the purpose of bringing the blessing.
Gen. 48:18

2b. The New Testament practice follows the order of the Old.

lc. At conversion there is contact of hands and communication of the Spirit. Acts 8:17, 18; 9:17; 19:6

2c. At ordination there is contact of hands and communication for service.
Acts 6:6; 13:3; 1 Tim. 4:14; 2 Tim. 1:6

3c. At healing of sick there is contact of hands and communication of healing.
Mark 5:23; 6:5; 8:23, 25; 16:18; Luke 4:40; 13:13; Acts 28:8

4c. At presentation of children there was contact and communication of blessing.
Matt. 19: 13, 15; Mark 10:16

THE VARIOUS TIMES FOR LAYING ON OF HANDS

THE VARIOUS TIMES FOR LAYING ON OF HANDS

lb. At the time of confession of sins upon head of animals.
Exod. 29:10, 15, 19
Lev. 1:4; 3:2,8,13; 4:4,15,24,29,33; 8:14,18,22; 16:21; Num. 8:12; 2 Chron. 29:33
Heb. 6:2 - All this belongs to the Old Testament.

2b. At the time of conversion and coming to Christ.
Coming of Holy Spirit in Salvation - Acts 8:17,18; Acts 19:6
Filling of the Spirit for Service  - Acts 9:17

3b. At the time of ordination for some special service.
Num. 8:10; 11:11, 17, 25; 27:18, 23; Deut. 34:9
Acts 6:6; 13:3; 1 Tim. 4:14; 5:.22; 2 Tim. 1:6

4b. At the time of healing of the body.
Mark 5:23; 6:5; 8:23, 25; 16:18
Luke 4:40; 13:3
Acts 28:8

5b. At the time of presentation of children.
Gen. 48:18
Matt. 19:13, 15; Mark 10:16

THE USAGE OF THE EXPRESSION IN THE BIBLE

THE USAGE OF THE EXPRESSION IN THE BIBLE

lb. The first appearance of the expression in the Bible.
Gen. 48:14-18 (term appears in verse 18).
Two ideas immediately emerge, namely:
Immediate physical contact of hands on the head.
The communication or transference of blessing.

2b. The etymology and meaning of the Greek terminology.
epitiqhmi Made up of epi and tiqhmi

1.   The word means first to place upon, hence root idea is physical contact or connection.
2.   Then the word comes to mean to add to a thing, hence resultant idea is communication or transference.

3b. The usage in the Bible carry out these two ideas.
1.   That of contact or connection is always present.
Blessing - Gen. 48:18; Matt. 19:13,15
Confessing - Exod. 29:10; Heb. 6:2
Ordaining - Num. 8:10; Acts 6:6
Healing - Mark 5:23
Converting - Acts 8:17, 18

2.   That of communication or transference is always present.
Blessing
Confessing -
Ordaining ‑
Healing -
Converting -

THE LAYING ON OF HANDS

THE LAYING ON OF HANDS - IMPOSITION

1. This idea appears in both the Old and New Testaments.

(1) Since it appears in the Old Testament, it is undoubtedly the basis for that which appears in the New Testament.

(2) The whole practice arises out of the fact that the hands are the instruments of contact and communication.

2. Various ideas are presented under the figure of laying on of hands.
(1) In the Old Testament:
1.   The conferring of blessing. Gen. 48:18
2.   The confessing of sins on the head of an animal.
Exod. 29:10, 15, 19
Lev. 1:4; 3:2,8,13; 4:4,15,24,29,33; 8:14,18,22; 16:21
Num. 8:12
2 Chron. 29:33

3.   The ordaining for service.
Num. 8:10
Num. 11:11, 17, 25
Num. 27:18, 23
Deut. 34:9

4.   Laying on hands in wrath.
Num. 24:14
2 Kings 11:16

(2)   In the New Testament:
1. The blessing of children.
Matt. 19:13, 15
Mark 10:16

2. The healing of the sick.
Mark 5:23; 6:5; 8:23, 25; 16:16
Luke 4:40; 13:13
Acts 28:8

3. The conversion of sinners.
Acts 8:17, 18; 8:17; 19:6

4. The ordaining to some service.
Acts 6:6; 13:3
1 Tim. 4:14; 5:22
2 Tim. 1:6

5. The confessing sins on offering.
Heb. 6:2

6. Same expression in English, but different Greek words. Referring to wrath or judgment or force.
krathsaV   Matt. 18:28; 21:46
Plazw  John 8:20
epebalon   Matt. 26:50; Mark 14:46 Luke 20:19; 21:12; John 7:30,44  Acts 4:3; 5:18; 21:27

7.  The particular sense in which we are interested as a church rite. Any other sense except that in which it is a blessing in the Church is outside the pale of our discussion here. Except in two passages in Old Testament one word appears in the Greek to convey these ideas. And it is uniform in the New Testament.
epitiqhmi

THE ADMINISTRATION OF THE SERVICE OF ANOINTING WITH OIL

THE ADMINISTRATION OF THE SERVICE OF ANOINTING WITH OIL

lc. Upon arriving in the sick room, the elder in charge and assistants should cordially greet the sick one, and then when seated, if that is possible, as quickly as possible state the purpose of the gathering.

2c. It will then be in order to have prayer for the entire service. This will cast the proper atmosphere upon all that follows.

3c. Then one of the elders, perhaps the one presiding, should read the scrip­ture, and make some very pertinent comments upon the meaning of the entire passage.

4c. Then the one presiding should ask the patient whether he knows of anything in his life that he ought to confess before anointing and prayer. If he does, it should be confessed, and should be heard sympathetically.

5c. The one in charge should explain about the will of the Lord and make sure that the patient desires the will of the Lord and will be satisfied with any answer the Lord sends; whether it be to heal soon or later or not at all.

6c. Then the one presiding should anoint the sick one three times with just the fingers moistened with oil, once in the name of the Father, again in the name of the Son, and a third time in the name of the Holy Spirit.

7c. All those participating should then lay hands upon the sick one, usually the head. In turn each should lay a hand on the sick one, and if possible until both hands of each person is upon the patient. The position of the sick one may make it impossible to lay more than one hand of each person participating upon the patient, or to lay the hands upon the head.

8c. Then one or all participating should pray for the blessing of the Lord upon the sick in the way the Lord directs, always giving deference to the will of the Lord.

9c. The service is then over, and in the case of very severe illness, it may be appropriate for pastor and assistants to leave the sick room immediately.

THE PREPARATION FOR THE SERVICE OF ANOINTING WITH OIL

THE PREPARATION FOR THE SERVICE OF ANOINTING WITH OIL

 

 

lc. Equipment: a little vial of olive oil convenient to be carried and handled. A cloth to wipe off any excess. Perhaps it would be well to perfume the olive oil, for some are nauseated by it.

2c. Assistants: usually another elder, or perhaps two. In the absence of elders, then deacons, as they have almost the same capacity in our churches. These men should be of high reputation and of a spiritual and understanding disposition.

3c. Instruction: The assistants should be carefully instructed in the procedure so that the service is not in any way bungled.

4c. Atmosphere: at all times a quiet, dignified, sympathetic, spiritual atmos­phere should be preserved, for this service will be performed in the sick room. Levity should be banned. Conversation should be at a minimum.

5c. Scriptures: is highly important that fitting scriptures should be read for comfort and encouragement. It may be that James 5:13-20 will be all that is desired. But if there are any others, they should be carefully selected.