Chapter twenty-one
Mr. D's Notes on James
James 5.13-20
Copyright 2006
Rev.
13 Is any among you afflicted? let him pray. Is any
merry? let him sing psalms.
Two sets of people and two sets of actions. Afflicted, then
pray - merry, then sing. An appropriate action for each group. The action is
probably mostly natural. When trouble comes people always turn to God no matter
if they know Him or not - at the point of trouble they assume He is there for
them, not that He is necessarily. Likewise, when we are happy, we often break
into joyful singing.
Many believers have not found the "afflicted"
side of life. They are so self sufficient that they have not seen want, they
are so self centered, they have not known rejection and they are so self
absorbed that they have not seen reason to help the afflicted and find that
they have empathy. They often skip along merrily singing their cheerful song
not knowing what the other side of the coin might be.
On the other hand, some have been so afflicted; they
don't remember the merry side of things. Some have lost friends, homes,
families and have nothing but trouble. These need to pray, but those around
them need to act. Prayer is the only course for those that are down and out. It
is their only hope of things turning around, of things getting better, of
things starting to go their way.
In the church situation, both are going on at the same
time usually. The merry should be sensitive to the afflicted, but the afflicted
should also be sensitive to the merry. The merry are to enjoy their good
tidings, as the afflicted are to endure their affliction. This is not to say
that the two should ignore each other, just don't rain on the merry because you
are in a storm. Allow them to cheer you in your troubles, and the merry should
allow the afflicted to speak of their hard times.
Just voicing the frustration of hard times is good for
the afflicted, just as singing is good for the merry. Giving voice to our
situation and feelings will assist us in getting though them.
It may be that listening to the afflicted will help the
merry to better realize how blessed they are and help them to appreciate their
blessings more.
The word "merry" does not carry the idea we
give it today, but as Barnes observes, "the word properly denotes
cheerful, pleasant, agreeable, and is applied to a state of mind free from
trouble--the opposite of affliction-happy"
This is a contrasting of situations and words both. On
the one hand we have the afflicted and on the other hand we have the
non-afflicted. Both ends of the spectrum trials wise.
14 Is any sick among you? let him call for the elders of
the church; and let them pray over him, anointing him with oil in the name of
the Lord:
The term "sick" can also be translated weak, or
weakness. The importance of this will be seen later as we discuss the overall
meaning of this text. Is it speaking of being sick as in the flu, physical
sickness, or is it in the context of spiritual sickness? We will see later on
in our study.
The formula is, if you are sick, call the elders of the
church and "let" them pray over him, with anointing with oil - in the
name of the Lord. Some very specific items are called for. Elders, not deacons,
the term “elders” is plural, not singular, prayer, anointing in the Lord's
name. Many suggest that the office of elder is for THE pastor, but here we see
that there are multiple elders in the church. (Every translation I checked
lists this as a plural.)
This will require some scheduling, to get more than one
together for the visit. Indeed, it seems to me that it would be
Since James did not specify the how, we might suggest
that the why was well known to the readers, thus possibly something from Jewish
culture, or it might indicate that the how is not all that important, that the
prayer is the important part. It would be suggested that the anointing must be
of some importance since it is to be done in the Lord's name.
There are some that view the oil as representative of the
Spirit, which it may be. To anoint would seem to be a small amount to me, but
it might be that a covering of the forehead of the person, might be soothing
and cooling if there was a fever involved.
There might also be another truth tucked away in the
verse. Call the elders, is the statement, not go to the healing meeting, go to
the revival, or go to the television. The elders of your local church are the
ones that are to be involved and no one else. The healing of our "church
society" is not Biblical, nor is it effective. The going forward and being
knocked to the floor, the wailing, and the showmanship, all are totally foreign
to this passage of Scripture.
Now, which would you want to do if you were sick and
looking for relief from God? Especially if you had it in mind that this
sickness was caused by sin. The sinner should look to their spiritual leaders
for relief. It would be better if they would just deal with God, but there
seems to be the failure to do so.
Constable points out that the word translated
"anointing" is not the normal Greek word for anoint, but rather the
word which describes to rub with oil. It is a common word for any sort of
rubbing. He also mentions that there is another word used of religious
anointing. However, if you look up the other references to the word used by
James you will find that it is in the context of times spent with God, or
indeed the anointing of Christ Himself multiple times. I am not sure the
observation that it is "mundane and profane" the every day rubbing
that Constable implies. Correct that it may not be a religious sacrament or
ritual, but more than just everyday rubbing.
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.
First on the agenda is to figure out what the
"prayer of faith" is and how it is offered. Is it praying by some
special formula? Is it praying a special set of words? Is it praying that
contains lots of utterance and emphasis?
It is of interest that this word "prayer" is
different than the one used previously. This word means a vow or prayer to God.
This might give us understanding to the phrase. It might even indicate that the
sick person has made peace with God by making a vow which will remedy the
problem.
Some might wonder who is to do the praying. It seems that
the elders are to pray for the sick person, while the sick person is to correct
the deficiencies of the situation with a vow to God.
"Save the sick" may well indicate that there are
further ramifications to the sickness. If there is no change, then possibly
further problems will occur. This could be either further sickness, or as John
fifteen suggests, death. John 15.1ff speaks of the Lord taking away unfruitful
branches. Corinthians mentions that disorder at the Lord's Table has caused the
death of some. God is loving, and He is long suffering, but He is also serious
about dealing with His people in relation to their sin.
This all is in the context of cure of the sickness and
forgiveness of sin. Now, it should be noted that there is a possibility that
there is no sin involved when James states, "and if he have committed
sins" however the context seems to indicate sin is the culprit. This will
become clearer as we move through the passage.
Note, also, that it is the Lord that will raise him up,
not the healer, not the formula of some quack, but Almighty God in response to
faith.
The "prayer of faith" doesn't seem to be
anything super special, but more the thought of praying and believing that God
will answer. Now, I don't know specifically what this prayer of faith is, but
have always thought that it related to those times when you really know that
God is going to do what is asked. There are times when I pray, asking that the
Lord will do something, but always submitting to His will in the issue. A few
times in life, I knew what to pray, and I knew that the answer was on its way
and I knew that God was going to answer. As noted, this has been a
"few" times in my life. I suspect, but cannot prove that this is the
prayer of faith.
"Shall save the sick" is in the indicative mood
or something that will occur. It is not something that we should hope for, nor
something that we look forward to maybe happening, it is a sure thing, it will
occur. This is also another indication that this sickness is related to sin. If
someone has terminal cancer, there is no reason to think that this passage is
for them. The prayer and the anointing would not be wrong, nor ineffective, but
the "raise him up" would not necessarily occur.
Likewise, the forgiveness is a sure thing. It isn't
something hoped for, nor something you have to jump through hoops for, it will
be given.
If a person is sick and they know it is due to their sin,
they should take tremendous comfort in this passage - it is something they can
count on, it is something that can give them immediate relief of mind - all
they have to do is act - get right with God.
16 Confess [your] faults one to another, and pray one for
another, that ye may be healed. The effectual fervent prayer of a righteous man
availeth much.
This verse calls not only the sick person to confess
faults, but also the others present. Someone might suggest that the elders are
in on this somehow. Not necessarily, but certainly a possibility. All that are
involved are to confess faults to others and then pray for one another that
"ye" may be healed. "Ye" seems to allow for a plural number
being sick, again indicating elders are involved.
Now, just because someone calls the elders to their home
for prayer and anointing, elders don't get your feathers ruffled, and church
members don't assume there is more than the need for prayer.
The reason for everyone being involved in the confessing
is so that all might be on praying ground. An elder with sin in their life will
not be an effectual prayer partner and most certainly is not a righteous man,
so why would you want him involved if he doesn't take care of ANY problem that
exists within his spiritual life.
"The effectual fervent prayer" of a RIGHTEOUS
man availeth much. Two items in the way he prays and one item in the way he
lives. Effectual prayer, fervent prayer and righteous living. Sounds like a
spiritual man to me. Actually effectual and fervent are one word in the
original language. It is a term that we get "energy" from. It is
energized prayer, or prayer that requires work to accomplish. Not that quickie
in the morning worship service or in Sunday school, but a prayer from a
righteous person that is connected with God.
Now, since a sick person is to call the elders, and since
righteousness is a part of the text, then is it not an imperative that the
elders of your church should be righteous men? I think the case has been made
clearly by the apostle.
17 Elias was a man subject to like passions as we are,
and he prayed earnestly that it might not rain: and it rained not on the earth
by the space of three years and six months. 18 And he prayed again, and the
heaven gave rain, and the earth brought forth her fruit.
I've always wondered if I would have had the faith of
this man to pray for the stopping of rain - we live in
Elias means "my God is Jehovah" and is Elijah
of the Old Testament. For the account which James refers to, take a look at I
Kings seventeen and eighteen.
It is of note that James includes the readers with
himself in saying that "Elias was a man subject to like passions as we
are. This would indicate that James thought the readers were of a similar
nature to Elijah and similar to himself.
The question seems to come up as to what the like
passions is getting at. Are we all like passioned about our prayer, or like
passioned in our spiritual physical makeup? It seems best to suggest that we
are all like passioned in who and what we are as human beings. We all have our
lackings, we all have our varied amount of faith, but this man - this man that
is just like us - prayed that it would not rain.
Now, I don't know about you, but to be likened to Elijah
is quite an honor to me. I'd like to think I am like he was, though I'm not
sure that I come up to the mark. How about you. Something to consider in coming
days isn't it?
There is a point here that might give us some challenge
today in our Christian society.
This man prayed and nature stopped doing its thing. How
great a prayer warrior is that? I really don't think the average of about five
minutes a day for the average pastor is adequate. This was the latest stat for
pastors that I've seen. I know that there are some that spend a lot of time in
prayer, but to have a five minute average, there must be a lot that pray even
less. This is not to point fingers at pastors; it is just that their survey is
all that I have at hand. I cannot imagine the average believer even coming up
to that average.
How is your prayer life? Do you spend adequate time with
the Lord? James, it is said, spent great amounts of time in prayer. That should
be a hallmark of believers across the world, but it is doubtful. Trials and
troubles will make one a longer prayer - that was the situation James readers
were in. Many Christians in the world are under great persecution and these
folks spend a lot of time in prayer. They have no other hope, than to look to
the Lord.
Elias prayed and it didn't rain for three and a half
years. Consider this for a moment. Only God has that sort of power, yet he
allowed Elijah to have a part in the grand happening. Elijah was a part of it
because he prayed. What great things have we missed out on by not praying? He
prayed again and there was rain. Seems pretty definite that his prayer
controlled the natural order of things.
We today, do not really know what we could do for God
because we never talk to Him about it. We have the responsibility to speak with
Him. It isn't His responsibility to smack us long side the head and tell us to
pray. He is our Father, and it should be natural for us to spend time with Him.
19 Brethren, if any of you do err from the truth, and one
convert him; 20 Let him know, that he which converteth the sinner from the
error of his way shall save a soul from death, and shall hide a multitude of
sins.
No, this is not speaking of eternal security as many try
to make out. It is speaking of what we have already spoken of, chastisement
unto death due to rebellion against God. If you through action or prayer keep
someone from continuing on in their refusal to follow God, then you will save
them from death - physical. "To hinder the knowledge of a thing" is
one way of putting the meaning of the term "hide" which James
mentions.
If you assist someone, you hide a multitude of sins, or
prevent them from coming to knowledge. I assume that by going to someone that
is sick, praying, anointing, and counseling, there is a change in the person's
heart, then they will be raised up, won't die, and their sin will not come to
light of day - WILL THEY? That is a distinct command to the elders to keep
their mouths shut about the whole situation, especially the sins of the person.
There is no reason for anyone to reveal anyone else's
sin. The sin is between the person and God in this situation and should stay
that way. If the person's sin has come to public knowledge then other steps
should be taken, but if the sin is private, then it should stay private.
James seems to want this to be public knowledge, it is
assumed, because we should be touching each others lives by challenging one
another to purity of life. Again, when is the last time anyone in your church
challenged you to purity? Maybe a preacher has made your toes feel
uncomfortable, but has anyone really challenged the way you live your life in a
way that you were convicted, and you changed your way of life.
It must be admitted that to challenge anyone’s purity
today in the church is to ask to have your head handed to you in your hand.
There must be proper teaching and preaching for a time before we can really
expect to be able to do this today.
Teaching that purity is the expected standard, teaching
that we are to challenge and disciple one another in the area of purity, and
quite possibly some teaching about the consequences of not leading a pure life.
Purity is not a popular topic to discuss. One of the
forums where I read and post occasionally is not very conservative. There are a
lot of opportunities to challenge to purity, to challenge from the Word, but
when someone does so, they are either totally ignored, or they are ridiculed
for being unbiblical. People are not interested in purity, they are interested
in their own little world that they have created, and that they feel is
adequate for their life. No matter there might be something unbiblical, no
matter there might be something they do that is against God's wishes. They are
okay in their own eyes and there is no need for further discussion.
APPLICATION:
1. Is this speaking of the flu or some other physical
problem such as a bad kidney etc., or is it speaking of sin related spiritual
problems?
The easy answer is that since they are to anoint, which
would be physical, it must be physical sickness. However, by the same token the
word sick can be translated weak, which could mean spiritual problems. By the
same logic as the easy answer, we could say they are to pray so it is a
spiritual problem.
The common sense answer might be both - a sin/spiritual
problem that has sick/physical consequences. This could relate to the person
that is in rebellion against God and God has taken steps to get the person's
attention.
This is not uncommon. I talked with a man that told me
that God had been leading him to sell his television repair business, which he
had built from the ground up. It was a large and thriving business, and he had
no leading as to where or what to do after selling the business so he put off
what God was telling him. Over a number of months he kept saying no to God and
ultimately his health went sour. Finally he was lying on his death bed with his
family around him. He knew why he was there and finally committed to sell the
business.
As his health returned he found that he was quite
relieved not to have the business to run. As time went on the family moved to
another city where he found employment in a large repair business. He became
very involved in a small Bible church where he knew he had been called to serve
- they would have never moved had he not sold the business. He knew all the
rest of his life that he was right where God wanted him to be and he was always
at peace with his station in life.
Sin may lead to physical sickness, and it may just render
one weak both spiritually and physically. The weight of sin wears a person down
and sooner or later will affect how they function in the physical realm.
Is there anything else we can point to as we try to
determine the intent of James in this text? Yes, Hebrews mentions, "6 For
whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
7 If ye endure chastening, God dealeth with you as with sons; for what son is
he whom the father chasteneth not? 8 But if ye be without chastisement, whereof
all are partakers, then are ye bastards, and not sons. 9 Furthermore we have
had fathers of our flesh which corrected [us], and we gave [them] reverence:
shall we not much rather be in subjection unto the Father of spirits, and live?
10 For they verily for a few days chastened [us] after their own pleasure; but
he for [our] profit, that [we] might be partakers of his holiness. 11 Now no
chastening for the present seemeth to be joyous, but grievous: nevertheless
afterward it yieldeth the peaceable fruit of righteousness unto them which are
exercised thereby. 12 Wherefore lift up the hands which hang down, and the
feeble knees; 13 And make straight paths for your feet, lest that which is lame
be turned out of the way; but let it rather be healed. 14 Follow peace with all
[men], and holiness, without which no man shall see the Lord: 15 Looking
diligently lest any man fail of the grace of God; lest any root of bitterness
springing up trouble [you], and thereby many be defiled;" Heb. 12.6ff
God keeps the option of bringing chastisement into the
life, if the life is not responsive to the Spirit's work. This may be soon
after the person rejects God's work, or at times He is quite patient and long
suffering, but chastisement usually comes along. It may be in the form of
trials, or of physical sickness.
The point of James text seems to relate to those that
have sin in their lives and that have refused to move toward God on the issue.
While the elders are to anoint and pray for the physical, there seems to be the
need to go a step further and see if there are spiritual things to be cared for
and prayed for.
2. Verse sixteen calls for church leaders and members to
confess their faults to one another and to pray for one another. Dwell on that
idea and see if you can relate it to your present church. Is this going on? If
not, why not? If so, why, and how can you encourage the continuance of the
behavior?
This is the standard James set, and it is the standard
that the church should be meeting. If the church is not doing this, then the
church is inadequate to the needs of believers. If your church is inadequate,
steps should be taken to assure that the inadequacy is remedied.
Some steps to closer relationships in the church
membership.
a. Commitment of individuals to Christ like living.
b. Commitment of a righteous leadership to lead their
flock in the ways of the Lord.
c. Commitment to teach the Word, even when it hurts. Most
will suggest, and it is true in many cases, that gossip is the blanket that
stops sharing and confessing amongst believers. If you confess or share in the
Wednesday prayer meeting it will be the topic of discussion on the phone
Thursday morning. Gossip is the death of any meaningful relationships in the
church today.
d. Admission that the individual can do wrong. Many
Christian's would choke before admitting that they have sin in their lives.
Individual responsibility is required of all believers.
e. Size of the church may well relate. James probably was
writing to home churches, not five thousand member megachurches. There is no
way that closeness and relationships can be built in these huge congregations
without some serious organizational structure and some serious church
leadership.
3. There are some points that need to be made. “Elders”
is a plural, not singular as in the Roman Catholic system of calling the priest
when someone is on their death bed. Confessing faults, one to another is the
Biblical standard, not as the Romans teach, confessing to a priest.
There is also the point that the forgiveness is not
coming from the priest in this passage, nor from the prayer, nor from the oil,
nor from the elders, it is coming from God.
4. Some make a change of subject between the calling the
elders section, and the praying for one another. This change would occur
between verses fifteen and sixteen. Whether this change exists or not, there is
little difference in how we use the text. The principles of sixteen and
following would relate as well to the elder section.
If sin comes to sickness, call the elders for prayer and
anointing, if you have sin and realize it, talk to someone about it in the
church - NOT THE PASTOR in particular. The passage says to confess your faults
one to another.
Let's consider this a little further.
How do you go about confessing a fault to another in the
church today? Hopefully there has been proper teaching and preaching on the
subject so that there are people that you may approach.
a. With great care. There must be a number of things that
are involved in doing this.
b. Choose someone you know is totally trustworthy.
Someone that will not pass your conversation on to the whole church. Someone
that will not blab it to the social club, or anywhere, or anyone else.
c. Choose someone that is spiritual, someone that can
guide you to correctness, someone that can give you some Biblical perspective
and guidance.
d. Be sure there is a need to confess your fault. It
might be a fault that really is not a fault; it may be a fault that is
correctable by your own action and knowledge.
e. Be plain, clear and concise about what you are talking
about, lest there be misunderstanding.
f. Choose someone that will listen to what you have to
say, to its completion. Someone that will be listening and understanding of
what you say, so that they will not jump to conclusions and/or give you
incorrect counsel.
g. Choose someone that you feel comfortable with, someone
that you don't mind knowing your faults, someone that you can confide in, not
only now, but maybe later on as well.
Some thoughts about the type of person that is
approachable. If you would be a counselor, attempt to build some of the
following traits into your life.
a. Add all of the above items here.
b. Really listen and try to understand what you are being
told. Allow the person to talk through the problem before attempting to provide
solutions. Ask questions if you don’t understand fully what is being said. If
you have no solutions, tell the person so they can seek further assistance.
c. Be open to the needs of the person, not open to
condemnation, or criticism. Neither will help, they already know they have a
problem, you needant tell them about it.
d. Someone that is not in a constant rush when at church,
someone that looks like they have time to assist others.
e. Be spiritual yourself, keeping yourself from sin. This
often will be evident to those around you. You cannot hope to deal with other
people's sin if you haven't already dealt with your own.
5. In verse seventeen it mentions prayed earnestly. The
Net Bible note suggests, prayed with prayer, and said it was a way of showing
an intense prayer, or fervent prayer.
We often avoid prayer than is other than the "Heal
aunt Bessies wort" and get uncomfortable with prayers that become intense,
not in noise, or actions, but in quantity and quality. We can reel off those
common, everyday prayers, but to get down to business with God is not so easy
for many of us today.
Prayer meetings seldom draw more than a small percentage
of a church's membership. Often only a handful meets for prayer during the
week. This is the group that you need to get next to. Spend some time with them
in prayer - even if you keep your mouth shut for fear of not knowing how to
pray, spend time with these saints and learn from them.
Don't be satisfied with how they pray, learn to spend
more time with the Lord in private so that you will know how to be with him in
public. Prayer is a learning item, just as is learning to talk to another
person. We need to understand who we are talking too. God can only be known via
the Word and time with Him so the options are set - take note of every
opportunity.
6. The passage speaks of confessing faults one to
another. Recently we have come to know of a church where the pastor was hooked
on pain killers. He is obnoxious with new people due to his asking them if they
have pain killers they aren't using, the membership became sick of it. They
confronted him and half the membership didn't see anything wrong with his
addiction and backed him while the other half left the church.
On an inter-net board recently someone mentioned his
pastor was involved in sin. The result was a pinning of the man to the wall,
not the pastor, not the board, but the man that did not feel it right for the
pastor to be living in open sin, especially when he won't acknowledge it.
Where did the church change from believing that the
church is to be pure, when did the church change from believing that the church
is to have church discipline - is to have a pastor that lives to a higher
standard than the rest? Certainly pastors sin because they are only human, but
they are to confess their sin and make a change in their behavior - not
continue on in sin as though nothing were wrong.
The latest polls suggest that Christianity in
Sin in the American church must be the central reason for
church problems. Due to sin we have no standards, due to no standards, we look
like the world, and thus the world has no desire to listen to someone preaching
to them when they are the same as the world.
We have adopted the world’s music, we have adopted the
world’s literature, we have ingrained ourselves in the world and now there is
little difference between the church and the world - we just call our little
corner of the world Christian and feel good about it.
7. Verse thirteen opens up the area of trials. Not only
of the persecution that the people were going through, but just plain life.
"Life is Hard" is a flip statement but it is quite true. Most of us
go through all sorts of problems and troubles in this life. You might try to
relate to the people in your church and know that many of them would like to
talk about their problems. Talk doesn't take long, just some concentration on
keeping yourself out of the conversation.
People loose jobs, loose money, loose children, loose
spouses, loose parents, loose health and many other problems of life. They are
in prayer but there are still things that you can do. God assists people in
problems with His other people. Let's think about how you might be able to
assist a person with a problem.
a. Listen when they talk.
b. Take note in how you might be able to assist them in
their problems. If their car burned yesterday and you have two, lend one of
them till they get things straightened out. If they have lost a spouse, shut up
and listen because if you haven't gone through it, you
If they are afflicted physically, is there some way that
you could assist them around the house to help in their problems etc.
c. Take the person's need to the church board for
assistance that you cannot give. Assist the board in any way that you can to
bring about an answer.
d. If death is related, don't just listen once and drop
it, you can minister over time as well. Many that loose a spouse find they have
all sorts of friends, until the funeral is over, then they disappear and they
know how many real friends they have. Grieving is a long term process and
people can use a friend for a long time.
e. Maybe you have gone through the same problem area and
found a great answer for the problem. Share it in a way that they can take it
or leave it. Don't force it down their throat or they will spew it out.
Suggesting possible answers will probably bring about a lot of negative, and
I've already done that's, but don't worry about it, just do what you can. The
suggestion has been made, and may make good sense to the person later on.
f. Love them no matter how they react to you. Their
reactions may be very negative, but remember that the reaction is probably to
the troubles, rather than you personally.
It might be of note that the phrase "sing
psalms" is an imperative, or command. Not open for discussion, do it. This
may speak to those somber people that are having a good week and tend to act as
if they aren't. Sing it out when you have a good day, and pray when you have a
bad one.
8. Barnes suggests that the elders are called because
they can focus on the praying, whereas the one that is sick may not be able to
focus on prayer as they ought. Not that they are normally unable to, but due to
the sickness they are focused on their physical plight.
It has been shown that this sickness is probably due to
sin, but even then Barnes may have a point. When one has a malady, they are
often focused on the pain or nausea that accompanies the problem. There may be
little desire at that point to try to pray.
Many years ago I had a kidney stone, one that caused me
tremendous pain. They finally operated to get it out because they could not
control the pain. Our pastor came to visit somewhere in the process, I think
before the operation, but I don't recall because I was so focused on the pain
that I was not thinking adequately. I remember having the thought that he had
driven sixty plus miles to visit - that impressed me, but I really didn't care
if he was there or not because he had no way of dampening the pain that was my
total focus.
This would be a good opportunity to mention the
elders/pastors visitation. Yes, it is good, yes it is often appreciated, but if
you don't feel appreciated, don't let it bother you, because the focus of the
visited probably isn't on you or your feelings. Not that you shouldn't visit,
but beware that a visit may or may not be the best thing at the moment. Allow
the patient to give you indication of what is needed.
Quite often a hospital reduces the person to the physical
and nothing more for awhile. The questions are physical, the discomforts are
physical and every thing you are involved in is physical, so the friendship
side may be more important than the spiritual side, though for the lost if death
is on the way, we need to be willing to share spiritual things if needed. Often
a lost person facing death will be quite focused on spiritual things. This time
was the one time I was able to talk openly and freely with my father about
spiritual things.
9. Relating to the anointing with oil, Barnes mentions
the following which might be of interest: "The custom of anointing the
sick with oil still prevails in the East, for it is believed to have medicinal
or healing properties. Niebuhr (Beschrieb. von Arabien, s. 131) says, "The
southern Arabians believe that to anoint with oil strengthens the body, and
secures it against the oppressive heat of the sun, as they go nearly naked.
They believe that the oil closes the pores of the skin, and thus prevents the
effect of the excessive heat by which the body is so much weakened; perhaps
also they regard it as contributing to beauty, by giving the skin a glossy
appearance. I myself frequently have observed that the sailors in the ships
from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their
bodies with oil, in order to guard themselves against the heat."
10. Barnes points out that this promise of being raised
up is always in light of God's will in the matter. He makes the point that if
this is an absolute promise of the sick always being raised up, then there
would never be death. This, we know is not true from other passages in the Word
that declare that all must die, unless the rapture occurs.
11. Some suggest that this passage relates to the
apostles and their ability to heal miraculously, but there is no indication
that this speaks to healing every time, nor are the apostles mentioned, but
only the elders of the church.
The Roman church relates this to the rite of
"Extreme unction" which is administered to the person that is about
to die. First of all the passage speaks of raising up, not putting six feet
under. There is no indication that extreme unction is in view. This supposedly
proves that the early church used the process of extreme unction. James speaks
of one that is sick, not one that is about to die.
12. Verse sixteen calls us to confess our faults to one
another and this is the context of elders praying for the sick. The confession
might well be a part of the anointing and praying situation. It seems to me in
Scripture that the person that prays seeking something from God must first of
all confess the sin that is in their life and seek forgiveness. Why would God
answer prayers of someone that has unconfessed sin in their life?
If elders are going to pray and pray successfully for a
sick person, they should first find holy ground before God for themselves and
THEN pray for the sick.
This is true in the prayer meeting, this is true in
seeking assistance for the sick and it is true in your personal prayer times.
Seek forgiveness before you seek anything else so that God might see you as an
obedient child seeking, rather than a rebellious brat that wants and wants.
Indeed, does not the passage show this application to be
true? "prayer of a righteous man availeth much."
13. The "sing psalms" is one word in the Greek
and it is used four times in the New Testament.
It is translated simply, "sing" in Rom. 15.9
"And that the Gentiles might glorify God for [his] mercy; as it is
written, For this cause I will confess to thee among the Gentiles, and sing
unto thy name."
It is translated "I will sing" twice in I Cor.
15.15 "What is it then? I will pray with the spirit, and I will pray with
the understanding also: I will sing with the spirit, and I will sing with the
understanding also."
It is translated "making melody" in Eph. 5.19
"Speaking to yourselves in psalms and hymns and spiritual songs, singing
and making melody in your heart to the Lord;"
Thus, it should not be made to mean that the merry are to
actually sing a psalm from the Old Testament, but that they are to make music.
The lexicon suggests that this can mean to pluck the strings of a harp, so
singing may not even be required, just music.
Indeed, there might be the case that this isn't even
outward music. Ephesians says in your heart, and I Corinthians mentions sing
with the Spirit. Both of these could well be inaudible music.
One would not want to make a whole lot out of these
passages, but the idea that the joy or merriment brings a song to your heart or
lip. Probably in the context of the use of the word, aimed toward God and not
your fellow believer.
14. The question of whether a church is to have one or
plural elders is often raised today. Some try to screw the single elder/pastor
into Scripture, but they don't always do a good job of it. First of all the use
of the plural is much more common than the use of the singular.
Acts 14.23 mentions the ordination of elders, plural, in
EVERY church.
Acts 20.17 mentions calling the elders, plural, of the
church, singular.
Titus 1.5 mentions elders, plural, in every city
I Tim. 3.1-12 is often used showing a singular to a
plural deacons, but this is not proof of a single pastor, it is proof, only
that Paul was saying IF ANY
If a church is small and only has one elder, that may
have to be it until others are qualified. If a church decides only one man is
qualified, then that is fine, until others are discipled to assist him as
qualified elders.
To say Scripture teaches the one pastor, over all and all
under him is unscriptural and should be named as such. A plurality will give
the wisdom to run a church, a single person running the church is called a
dictator and is dangerous at best for the church.
So, what can we learn from the book of James? We can
learn some practical Christianity and most likely that it is based on a close
walk with God and a good strong prayer life. There is also the principle that
we are to be leaning on one another, not finding division within our church
body.
This draws one to wonder at the local church today in
Some time ago there was a church that we were attending.
There had been no discussion as to the mission and purpose of the local
congregation, yet up pops, one Sunday, a Mission Statement that appeared in the
bulletin from that point forth.
There is no way the church body is united in effort
toward the mission statement that is thought up by the pastor. The entire body
should be in on the planning of the church because the individuals are guided
by The Head, Christ.
With this hap-hazard sort of goings on, it is no wonder
the giving is mediocre, it is no wonder few show up for prayer meeting, it is
no wonder few are at visitation. People will gather around a common goal, but
seldom gather for someone else's goal.
There must be equity in the body as well; we cannot have
the poor being side tracked to give preference to the rich. Both are equal in
the sight of God and we need to make it so within the walls of the church as
well.
James is a practical book and we have not touched the
vast information and application there. Let this be your introduction to the
book, and then dig deeper on your own. Allow God the Spirit to lead you to
truths that are tucked away for you personally, then share those truths with
others that all may benefit. Ask God to direct your thinking and be sure to
take time to consider things slowly and carefully and allow Him to bring forth
the truths that you need for your walk with Him.