Tiago 5
Leon Morris · Citado em PreceptAustin
Tiago 5
Morris - In fact, the great "judge standeth before the door," as it were (James 5:9; Revelation 3:20; Mark 13:29). Even though a great majority of Christian believers in every nation are among those of whom the rich have taken unjust advantage, the Lord would advise prayerful patience rather than rebellion and retribution. He will make all things right when He comes in judgment. Lord (2962) see note above on kurios. Kurios is used 12 times in James - Jas. 1:1; Jas. 1:7; Jas. 2:1; Jas. 3:9; Jas. 4:10; Jas. 4:15; Jas. 5:4; Jas. 5:7; Jas. 5:8; Jas. 5:10; Jas. 5:11; Jas. 5:14; Is near (1448)(eggizo) means to draw closer to, draw near (in space - Mt 21:1, Mk 11:1) and in this context refers to drawing near in time as in Lk 22:1+ which says "Now the Feast of Unleavened Bread, which is called the Passover, was approaching." The first two uses of eggizo in the NT are identical, the first by John the Baptist and the second by Jesus "“Repent (metanoeo in present imperative - make this your lifestyle, only possible as enabled by Spirit, cf Ro 2:4+), for the kingdom of heaven is at hand (eggizo = one sense kingdom is present reality as King is present, but awaits a yet-future fulfillment = "already, not yet").” (Mt 3:2, Mt 4:17). Hiebert - "Is near" (enggiken) renders the perfect tense, "has come near," and thus is at hand. It implies that the parousia is near but has not actually arrived. Whereas Christ's presence is now mediated to His saints through the Holy Spirit, His bodily presence with them is still a matter of the future. His statement here leaves no doubt that James, like Paul, Peter, and John (Phil. 4:5; 1 Pet. 4:7; 1 John 2:18), looked for the personal return of Jesus Christ as imminent. And this attitude of expectancy was in keeping with the attitude that Christ had inculcated (Mark 13:32-37). The Lord had instructed His followers to be ready and watching; if they had believed that He would not return until centuries later, there would have been no occasion or need to watch for His return. "The Lord had laid it upon His people not only to believe, but to watch; not only to love, but to watch; not only to obey, but to watch;... and by the inspiration of the Holy Ghost they were in this state of mind." But it is "wrong to assert that they were certain that they would live to see the Parousia; they were no more certain of it than we are today." (James Commentary) Jesus use of eggizo in Luke 21:28+ is especially appropriate to the present context (speaking of the parousia) for He declares "But when these things begin to take place (He is referring in essence to the incredible events that will transpire during Daniel's Seventieth Week), straighten up (anakupto in aorist imperative) and lift up (epairo in aorist imperative) your heads, because your redemption (ED: YOUR REDEEMER'S RETURN) is drawing near (eggizo).” John
Tiago 5
Morris on Job - This is the only NT reference to Job. Many modern theologians have alleged that the book of Job was a great dramatic poem, with Job merely a fictional character concerned with the perennial problem of undeserved suffering. James, however, confirms the historicity of Job and his experiences. MERCY - NOT GIVING US WHAT WE DESERVE James closes out his exhortation to the believers to endure their trials with Spirit enabled patience by reminding them that God is not some cosmid ogre, but to the contrary is characterized by being full of compassion and is merciful. THOUGHT - If you are in the midst of a trial, an adversity, a period of suffering, you, like most of us, begin to have thoughts like "Does God really care about me?" Then beloved, the truth in this section is for you. The answer is a loud, resounding "Yes, He cares about you!" If you are in the midst of the furnace of affliction, take a moment and listen to the old (1904) hymn by Civilla D. Martin entitled God Will Take Care of You. Peter exhorts you to cast " all your anxiety on Him, because He cares for you." (1 Pe 5:7+) Be not dismayed whate'er betide, God will take care of you; Beneath His wings of love abide, God will take care of you. God will take care of you, Through every day, o'er all the way; He will take care of you, God will take care of you. Through days of toil when heart doth fail, God will take care of you; When dangers fierce your path assail, God will take care of you. God will take care of you, Through every day, o'er all the way; He will take care of you, God will take care of you. All you may need He will provide, God will take care of you; Nothing you ask will be denied, God will take care of you. God will take care of you, Through every day, o'er all the way; He will take care of you, God will take care of you. No matter what may be the test, God will take care of you; Lean, weary one, upon His breast, God will take care of you. God will take care of you, Through every day, o'er all the way; He will take care of you, God will take care of you. Related Resource: The Refiner's Fire (or see below) The patience of Job—why is Job famous for being patient Hiebert - Men often fail to understand the true character of God as long as He permits them to endure oppression and injustice. James gently reminds his readers that, if they also will remain loyal to God amid their trials, they also will come to a personal realization of the kindly nature of God. (James Commentary) Although Job had some "issues" with his suffering, in the midst of his afflictions he was able to affirm “When He has tried me, I shall come forth as gold.” (Job 23:10-commentary) That the Lord is full of compassion and is merciful - The goal of the Lord's dealings with Job in effect were a demonstration of His compassion and mercy. God could have allowed Job to remain in his state of suffering and mental anguish, but he did not. As noted above Job ended up with a greater revelation of God than ever before Job 42:5-6 and as the Scripture records The LORD restored the fortunes of Job when he prayed for his friends, and the LORD increased all that Job had twofold. 11 Then all his brothers and all his sisters and all who had known him before came to him, and they ate bread with him in his house; and they consoled him and comforted him for all the adversities that the LORD had brought on him. And each one gave him one piece of money, and each a ring of gold. 12 The LORD blessed the latter days of Job more than his beginning; and he had 14,000 sheep and 6,000 camels and 1,000 yoke of oxen and 1,000 female donkeys (EACH OF THESE NUMBERS IS LITERALLY DOUBLE WHAT HE LOST IN Job 1:3). 13 He had seven sons and three daughters. 14 He named the first Jemimah, and the second Keziah, and the third Keren-happuch. 15 In all the land no women were found so fair as Job’s daughters; and their father gave them inheritance among their brothers. 16 After this, Job lived 140 years, and saw his sons and his grandsons, four generations. 17 And Job died, an old man and full of days. (Job 42:10-17) Lord (2962) see note above on kurios. In the context of Job kurios would be Yahweh or Jehovah of the OT (first use is in Job 1:6 = Yahweh; Lxx = tou kuriou - lemma = kurios). James may be loosely quoting from Psalm 103:8 which says "The LORD is compassionate and gracious, Slow to anger and abounding in lovingkindness." The Septuagint uses the same relatively rare (19x see below) adjective oiktirmon as does James (only other NT use Lk 6:36+ used by Jesus to describe divine mercy). The compound adjective polusplagchnos is not found elsewhere in either Septuagint nor NT. Davids writes on full of compassion that "God is not vicious; he does not love watching people suffer." (The New International Greek Testament Commentary -The Epistle of James). The Old Testament repeatedly affirms this truth about God's compassion and mercy - Read Ex. 33:18–19; 34:6; Nu. 14:18; 2 Chron. 30:9; Neh. 9:17; Ps 86:15; Ps 103:8; Ps 111:4; Ps 112:4; Ps 116:5; Ps 145:8; Isa. 30:18; Lam. 3:22–23; Joel 2:13; Jonah 4:2. Full of compassion (4184)(polusplagchnos from polus = much + splagchnon = inward parts - heart, liver; figurative = emotions) literally means “many-boweled,” and reflects the Hebrew thought which spoke of the bowels or inward parts as the seat of man's emotions. This is the only use in the Bible and some think James composed this compound word for his epistle. And so this word pertains to a very great degree of affection and compassion of the Holy God for His children (1 Jn 3:1+). Play and ponder the incredible truth about you and me - Oh how He loves you and me. Blue Letter Bible on God's attribute of mercy - Mercy is when that which is deserved is withheld to the benefit of the object of the mercy. God has demonstrated this attribute in abundance with respect to mankind. We from nearly the beginning of our existence have deserved nothing but wrath; having sinned and fallen short of eternal life in glory, we can do nothing to commend ourselves to or defend ourselves before God. But thankfully, God has been so amazing in His mercy. Over and against merely having the mercy to allow us to live out our miserable lives without destroying us instantly, God has chosen us to greatness and glory by the hand of His Son. The believer finds himself in Christ and enjoys full well the fruits of God's mercy. (Blue Letter Bible) God is merciful - Ps. 86:15; Ezek. 39:25; Luke 1:78; Ro. 9:16; Ro 11:30, 32; Ro 12:1; Ro 15:9; 2 Cor. 1:3; Eph. 2:4; Heb. 2:17; 1 Pe 1:3; 1 Pe 2:10 Merciful (3629)(oiktirmon from oikteiro in turn from oiktos = compassion, pity = compassion or pity which in turn is said to be derived from the interjection oi = "Oh!"; see also study of cognate - oiktirmos) is an adjective which describes one who is concerned about another's unfortunate state or misery" (BDAG), one who has pity, one who is compassionate being moved or motivated by sympathy. The Lord is the Source of mercy. When we demonstrate mercy, we are like the Father because this is one of His great attributes. Oiktirmon is found only 19x in the entire Bible (Septuagint and NT combined) Exod. 34:6; Deut. 4:31; Jdg. 5:30; 2 Chr. 30:9; Neh. 9:17; Neh. 9:31; Ps. 78:38; Ps. 86:15; Ps. 103:8; Ps. 109:12; Ps. 111:4; Ps. 112:4; Ps. 145:8; Lam. 4:10; Joel 2:13; Jon. 4:2; Lk. 6:36; Jas. 5:11 First use - Exodus 34:6 Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate (Lxx = oiktirmon) and gracious, slow to anger, and abounding in lovingkindness and truth; Hiebert sums up this section - The God who revealed His abundant compassion and mercy in vindicating Job is the same today. The same spirit of steadfast loyalty to God under affliction will assuredly bring a fitting reward. James has been concerned to help believers to overcome the tendency to react like the world to the injustices heaped on them by the world. The world, by its very nature antagonistic to God and His kingdom, will continue to oppose God's people. But if these truths grip the hearts of His people, it will enable them to overcome the spirit of worldliness by refraining from a worldly reaction to the world's injustices. (James Commentary) MacArthur sums it up this way - Any trial, suffering, or persecution that Christians face can be patiently endured by anticipating the Lord’s coming, recognizing the Lord’s judgment, following the example set by the Lord’s faithful servants, understanding the Lord’s blessing, realizing the Lord’s purpose, and considering the Lord’s compassionate, merciful character. Those who do so will be able to say triumphantly with the psalmist, “For His anger is but for a moment, His favor is for a lifetime; weeping may last for the night, but a shout of joy comes in the morning” (Ps. 30:5). (See his sermon James 5:7-11: How to Face Trials Patiently) Related Resource: Mercy - God's Attribute God’s mercies are new every morning THE REFINER'S FIRE Job said “When He has tried me, I shall come forth as gold.” (Job 23:10-note) Gold is tested by fire. Saints are tested by adversity! None of God’s children enjoy the Refiner’s Fire, but all of us experience it to one degree or another, at one time or another. It may or may not always be a physical trial, but it is always a spiritual trial! And we often find ourselves with a gamut of emotions (anger, fear, despair, frustration, etc) and questions like “Why me?,” “Why now?,” etc. But as someone has said God takes us into His “darkroom” to develop our character (Ro 5:3-4-note). And so when you are in the darkness, hold on to what God has shown you in the light. As Corrie Ten Boom puts it “When a train goes through a tunnel and it gets dark, you don't throw away your ticket and jump off. You sit still and trust the engineer.” We need to remember that the darker the night, the brighter the stars. The hotter the fire, the purer the gold. Even as a gem cannot be polished without friction, neither can a saint be perfected without trials. The more a tree of righteousness is shaken by the wind, the deeper he or she becomes rooted in Christ Jesus. In the final analysis, affliction is the saint’s school of faith and trial is the school of trust. In light of the fact that faith-testing times can be faith-strengthening times, our great Teacher writes many a bright lesson on the blackboard of affliction, for some of life’s greatest lessons are learned in the school of affliction! “All God's testings have a purpose, Someday you will see the light. All He asks is that you trust Him, Walk by faith and not by sight. (Zoller) C H Spurgeon, who experienced many physical and spiritual trials, said that there is no education like adversity, testifying “I have derived more real benefit and permanent strength and growth in grace, and every precious thing, from the furnace of affliction, than I have ever derived from prosperity. Stars may be seen from the bottom of a deep well, when they cannot be discerned from the top of a mountain. So are many things learned in adversity which the prosperous man dreams not of. Troubles, like files, take away our rust; like furnaces, they consume our dross; like winnowing-fans they drive away the chaff, and we would have but little usefulness, if we had not been made to pass through the furnace. And in all our troubles we have found the character of God a comfort, for the Refiner is never very far from the mouth of the furnace when His gold is in the fire.” While God never promised we would miss the storms, He has promised we will make the harbor! As Warren Wiersbe poignantly phrased it... “When God puts His own people into the furnace, He keeps His eye on the clock and His hand on the thermostat. He knows how long and how much.” He is not an arsonist, but a Refiner! “Though times be dark, the struggles grim, And cares rise like a flood, This sweet assurance holds to Him: My God is near and good.” (Hager) At age 68 (I am now 73 and still) I am experiencing the most severe trial of my life (and faith) as my wife of 45 (50) years is suffering from a strange mental illness (not overt Alzheimer's) which is causing her to progressively withdraw from daily interactions with family and friends and spend almost all her waking time before the television watching the same shows over and over (you can do that today with streaming media). And so as I was reading Spurgeon’s sermon on Job 23:10-note ("Whither Goest Thou?"), I was moved to share excerpts with you beloved, as I know many of you are undergoing trials which don’t seem to be either momentary or light! My prayer is that God’s Spirit will use these truths to fortify you in the fire you are experiencing so that when you come forth like pure gold, you might bring great glory to the Lamb of God, Christ Jesus. Amen Spurgeon's Sermon - "TRIALS are no evidence of being without God, since TRIALS come from God. Job says, "When He has tried me." He sees God in his afflictions. The devil actually wrought the trouble; but the Lord not only permitted it, He had a design in it. Without the divine concurrence, none of his afflictions could have happened. It was God that tried Job, and it is God that tries us. No trouble comes to us without divine permission. All the "dogs of affliction" are muzzled until God sets them free. Nay, against none of the seed of Abraham can a dog move its tongue unless God permits. Troubles do not spring out of the ground like weeds that grow randomly, but they grow orderly as plants set in the garden. God appoints the weight and number of all our adversities. If He declares the number ten they cannot be eleven. If He wills that we bear a certain weight, no one can add half an ounce more. Since every trial comes from God, afflictions are no evidence that you are out of God’s way. Besides, according to the text, these trials are tests: "When he hath tried me." The trials that came to Job were made to be proofs that the patriarch was real and sincere. Did not the enemy say: "Have You not made a hedge about him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. But put forth Your hand now and touch all that he has; he will surely curse You to Your face." [Job 1:10-11]. The devil will have it that as dogs follow men for bones, so do we follow God for what we can get out of Him. The Lord lets the devil see that our love is not bought by temporal goods, that we are not mercenary followers, but loving children of the Lord, so that under dire suffering we exclaim, "Though He slay me, yet will I trust in Him" (Job 13:15). By the endurance of grief our sincerity is made manifest, and it is proven that we are not mere pretenders, but true heirs of God. (Ro 8:17-note) If you have met with TROUBLES, remember they will come to an end. The holy man in our text says, "WHEN He has tried me." As much as to say, He will not always be doing it. There will come a time when He will have done trying me (1Pe 1:6-note, 1Pe 5:10-note). Beloved, put a stout heart to a steep hill and you will climb it before long. Put the ship in good trim for a storm, and though the winds may howl for a while, they will at length sob themselves asleep. There is a sea of glass for us after the sea of storms (Rev 4:6-note). Only have patience and the end will come. Many a man of God has lived through a hundred troubles when he thought one would kill him, and so will it be with you. You young believers, you that are bound for the kingdom, but have only lately started for it, be not amazed if you meet with conflicts (Phil 1:29-note, 2Ti 3:12-note). If you very soon meet with difficulties, be not surprised (1Pe 4:12-note). Let your trials be evidence to you rather that you are in the right, than that you are in the wrong way; "for what son is there whom his father does not chasten?" (Heb 12:7-8-note) He that will go to hell will find many to help him thither; but he that will go to heaven may have to cut his way through a host of adversaries (Acts 14:22). Pluck up courage (Jn 16:33). The rod is one of the tokens of the child of God. If thou were not God's child you might be left unchastened; but inasmuch as you are dear to Him, He will whip you when you disobey. If you were only a bit of common clay God would not put you into the furnace; but as you are gold and He knows it, you must be refined. And to be refined it is needful that the fire should exercise its power upon you (1Pe 1:6-7-note). Because you are bound for heaven, you will meet with storms on your voyage to glory (1Th 3:2-4-note). Have you confidence in God as to these storms? Can you say, in the language of the text, "When he has tried me, I shall come forth as gold"? If you are really trusting in Jesus, if He is everything to you, you may say this confidently, for you will find it true to the letter. If you have really given yourself up to be saved by grace, do not hesitate to believe that you will be found safe at the last (2Ti 4:18-note). Trust Christ for everlasting salvation: mark the word "everlasting." (2Pe 1:11KJV+) I thank God, that when I believed in His Son Jesus Christ, I laid hold upon final perseverance: I believed that where He had begun a good work He would carry it on and perfect it in the day of Christ (Php 1:6-note, 1Th 5:24-note). I believed in the Lord Jesus, not for a year or two, but for all the days of my life, and to eternity. I want your faith to have a “hand” of that kind, so that you grasp the Lord as your Savior to the uttermost (Heb 7:25KJV-note). I cannot tell what troubles may come, nor what temptations may arise; but I know in whose hands I am, and I am persuaded that He is able to preserve me (2Ti 1:12-note), so that when He hath tried me, I shall come forth as gold. I go into the fire, but I shall not be burned up in it. "I shall come forth." Like the three holy children, though the furnace be heated seven times hotter (Da 3:16-19-note), yet the Son of God will be with me in the furnace (Da 3:25KJV-note), and "I shall come forth" with not even the smell of fire upon me (Da 3:27-note). Yes, "I shall come forth," and none can hinder me. It is good to begin with this holy confidence, and to let that confidence increase as you get nearer to the recompense of the reward (Jas 1:12-note, 2Co 4:17-note). Hath He not promised that we shall never perish (Jn 10:28)? Shall we not, therefore, come forth as gold? This confidence is grounded on the Lord's knowledge of us. "He knows the way that I take" (Job 23:10-note): therefore, "when he has tried me, I shall come forth as gold." If something happened to us which the Lord had not foreseen and provided for, we might be in great peril. But He knows our way even to the end (Ps 1:6-note), and is prepared for its rough places. If some amazing calamity could come upon us which the Lord had not reckoned upon, we might well be afraid of being wrecked. But our Lord's foreseeing eye hath swept the horizon and prepared us for all weathers. He knows where storms lurk and cyclones hide away; and He is at home in managing tempests and tornadoes. If His far-seeing eye has spied out for us a long sickness and a gradual and painful death, then He has prepared the means to bear us through (2Cor 12:9-10-note). If He has looked into the mysterious unknown of the apocalyptic Revelation, and seen unimaginable horrors and heart melting terrors, yet He has forestalled the necessity which He knows is coming. It is enough for us that our Father knows what things we have need of and "when he has tried us, we shall come forth as gold." Amen. Listen to the words of Cowper’s incomparable hymn “God Moves in a Mysterious Way” Ye fearful saints, fresh courage take; The clouds ye so much dread Are big with mercy and shall break In blessings on your head. Judge not the Lord by feeble sense, But trust Him for His grace; Behind a frowning providence He hides a smiling face. His purposes will ripen fast, Unfolding every hour; The bud may have a bitter taste, But sweet will be the flower. Read Spurgeon’s entire sermon on Job 23:10 Where Are You Going?… See Commentaries related to suffering… 1Pe 1:6-7+ 2Cor 4:17-18+ Ro 5:3-5 + Job 23:10+ Steven
Tiago 5
Morris - There is nothing magical in the anointing oil but served as a spiritual symbol representing God's hoped-for anointing of the sick person by the Holy Spirit in order to bring him back to active service for the Lord. This symbol recalled how priests and kings had been anointed in ancient Israel, symbolizing their divine call to service. Related Resources: What does the Bible say about anointing oil? What was olive oil a symbol of in the Bible? What is extreme unction / last rites? In the Name of the Lord (kurios) - In all that His Name represents -- the full authority that exists in the person being named. The idea is God is behind the entire situation and guiding the process. What is done must be consistent with Who God is and doing it in His Name is tantamount to doing what the Lord Himself would have done. So when we pray in the Name of the Lord, we ask what the Lord would ask, what He would want, what His will would be in that situation. (cf Jn 14:13, 14). Acts gives us several related examples of the use of the Name of the Lord - Acts 3:6+, Acts 3:16+, Acts 4:10+ Renner suggests that "By praying in Jesus' name, a believer actually stands in the physical place of Jesus who is in Heaven, acting on His behalf and operating in the authority He has vested to that believer as His official representative. Thus, this prayer is prayed by someone who understands he is standing by the bedside of the sick on Jesus' behalf. As the representative of Jesus Christ, this elder has the right to call on the power of God and to exercise all the authority that belongs to Jesus. What would Jesus do if He were physically present in the situation? That is precisely what this leader is to do as he ministers to the sick in the very stead of the Master." (Sparkling Gems in the Greek) Name (3686)(onoma) means that by which something or someone is called or known. Thus a name constitutes the distinctive designation of a person or thing. However in antiquity the name meant more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from another, but in the ancient world the name signified not only the person's identity but the inherent character of the person designated by the name. Stated another way, in ancient times, one's whole character (title, reputation, person) was implied in the name. For example, in John 1:12+ to "believe in His Name" (cf Jn 3:18, 20:31, 1Jn 3:23) is to believe (with a belief that results in a new, "circumcised" heart) in all Jesus is and all He has accomplished to effect our eternal redemption (Heb 9:12+). Osborne writes "I would add fasting (See discussion in Matthew 6:16-18 Commentary) on the part of the elders as well. All three—prayer, fasting, anointing with oil—call the people of God into ever more serious reliance on God and his loving, healing presence in the person's life. All are valuable, even essential, tools of spiritual surrender of the community to the will of God." (Ibid) Davids - The calling out of Christ’s Name in baptism (Acts 2:38; Acts 8:16; Acts 10:48; Acts 19:5 Mt. 28:19, two of which use ἐν; cf. Jas. 2:7) and in the rites of healing and exorcism was normal in the early church (Mk. 9:38; Lk. 10:17; Acts 3:6, 16; Acts 4:7, 10; Acts 9:34); this practice indicates that in calling out the name the baptizer/healer/exorcist was acting as the representative of God calling upon the power of God (cf. H. Bietenhard, TDNT V, 277, who also gives background). It is God’s power (i.e. ὁ κύριος in James 5:15) which will heal the person. Thus one finds three actions in the healing rite: prayer, anointing, and the calling out of the name of Jesus. This is not a magical rite, nor an exorcism (cf. Dibelius, 252), but an opening to the power of God for Him to intervene whether or not the demonic is involved. (NIGTC - James) Ryrie summarizes this section - God may heal directly, through medicine, or in answer to prayer, as here. The oil is a symbol of the presence of God (cf. Ps. 23:5); it may also have been considered medicinal in James's day (cf. Luke 10:34), though hardly as being effective for all diseases. Prayers of faith are answered not simply because they are prayed in faith but only if they are prayed in the will of God (1 John 5:14). God does not always think it best to heal (cf. 2 Cor. 12:8; 2 Tim. 4:20). Here the healing is dependent on confession of sin. Historically, the Roman Catholic sacrament of extreme unction developed out of this practice, but the significance is entirely changed, for the Roman Catholic rite has death in view, not recovery. Some understand the word sick in James 5:14 to refer to spiritual, not physical, weakness and the different word translated sick in James 5:15 to mean "weary" (these meanings are legitimate). Thus the discouraged person will be restored to spiritual vigor by the elders' prayer and anointing. Related Resource: Name of the LORD is a Strong Tower: Summary Play the beautiful simple chorus "I Sing Praises to Your Name" GOOD SUMMARY OF THE VARIOUS Steven Cole IS JAMES REFERRING TO SPIRITUAL OR PHYSICAL HEALING? A few commentators (Ron Blue, The Bible Knowledge Commentary, ed. by John Walvoord & Roy Zuck [Victor Books], 2:834-835; John MacArthur, Moody Founder’s Week Conference Messages, 1988, pp. 103-113; Douglas Moo mentions a few more, The Letter of James [Eerdmans/Apollos], p. 236, note 45) argue that these verses are not talking about physical healing at all. Rather, they argue that “sick” (James 5:14) should be translated “weak,” referring to spiritual weakness. They observe that James uses a word here for “anoint” that refers, not to ceremonial anointing, but to more everyday anointing. Thus they interpret the anointing with oil to refer to the Jewish practice of using oil as a means of bestowing honor or refreshment, especially on guests. They point out that the word “sick” in James 5:15 is literally, “weary.” So the idea is that a person who is spiritually weak and weary would call for the elders. They would anoint him with oil (modern application: encourage and refresh him), pray with him, and the Lord will restore the one who is weary and raise him up. If he has committed sins, they will be forgiven him. So they interpret this as spiritual restoration, not physical healing. I admit that this interpretation is attractive in that it gets us off the hook with a difficult interpretive problem, namely, that the common interpretation of verse 15 seems to guarantee physical healing. But almost all commentators and Bible translators understand this text to refer to physical healing, not to spiritual restoration. When the verb “weak” is used to refer to spiritual weakness, it is made clear by some qualifier, such as, “weak in conscience” (1 Cor. 8:7) or, “weak in faith” (Ro 14:1, 2). Also, in the Gospels, where James draws most of his vocabulary and theology, the word always denotes bodily illness (Moo, p. 237). While the verb, “anoint,” is used of common anointing, it is also used of the disciples’ ceremonial anointing of the sick in their healing ministry (Mark 6:13). So, while I would agree that through prayer elders should encourage and refresh those who are spiritually weak, I’m not convinced that that is what this text means. But, that leaves us with a difficult problem, namely, that this text seems to guarantee healing for those who follow the procedure. Before I address that (I’ll warn you now that I don’t have an easy answer), let me make several observations. (1) First, note that it is the sick person who is to call for the elders, not vice versa. The elders are not omniscient! Don’t expect that we should know when you need prayer! Tell us! (2) Second, these verses intertwine physical illness with sin. James does not assume that the person is sick because of sin, but he indicates that it may be a cause (“if he has committed sins”). So before the sick person calls for the elders, he needs to search his heart and confess all known sins to the Lord. He should be prepared that the elders may ask, “Are you aware of any unconfessed sins in your life?” (3) Also, because the sick person is calling for the time of busy men (there is no such thing as a non-busy elder!), this should be reserved for serious matters, not for routine illness. Galatians 6:2 says that we are to “bear one another’s burdens.” The word used there refers to excessive burdens. But Galatians 6:5 says, “For each one will bear his own load.” The word “load” refers to normal burdens or responsibilities. If your illness or injury is something that affects your entire life (life-threatening, or chronic pain or weakness, or it prevents you from working or fulfilling other duties, or one that is overwhelming you spiritually), then you should probably call for the elders. WHAT DOES IT MEAN TO ANOINT WITH OIL? James 5:14 directs the elders to “pray over him” (“over” may imply laying on of hands), “anointing him with oil in the name of the Lord.” There are several interpretations suggested. (1) Some say that it refers to the ancient medicinal application of oil to wounds, such as the Good Samaritan did with the wounded traveler (Luke 10:34). Thus, they think the verse means, “Pray and use medical means.” While I agree that we should use medical means, I am not convinced that James is saying that. (2) Others say that the oil was a physical expression of concern that was used to stimulate the faith of the sick person, much as Jesus used mud to anoint the eyes of the blind man in healing him (John 9:6-11). (3) That is possible, but I prefer the view that the oil is a symbol of the Holy Spirit, who is the divine agent in healing. James says that it is the prayer of faith that heals, not the oil, but obviously, it is not prayer, but God, to whom we pray, who heals. WHAT IS THE PRAYER OF FAITH? But now we must deal with the questions, “What is the prayer of faith?” And, “Is James guaranteeing healing in every case?” (1) Some resolve this by saying that the gift of miraculous healing was limited to the apostolic age, and so this doesn’t apply anymore. While the gift of healing may have been only for that period, that gift is not in view here. Obviously, God can and does heal miraculously in every age when it is His will to do so. (2) Others go to the other extreme and say that it is always God’s will to heal. If you aren’t healed, you must not have prayed in faith. This view is not only false, but cruel! If this were true, no faithful believer should ever get sick or die. But that doesn’t square with either reality or the New Testament. Paul was not healed of his thorn in the flesh and he did not heal Epaphroditus (Phil. 2:25-30) or Trophimus (2 Tim. 4:20). He urged Timothy to drink a little wine for his frequent stomach ailments (1 Tim. 5:23), not to claim his healing by faith. And, we all eventually get sick and die. (3) Some argue that the prayer of faith is a special subjective assurance that is given to the elders that God will heal in this situation. My problem with that view is that it’s very easy to be mistaken, and if you give someone false hope that God will heal, but He does not heal, you have just added to the person’s misery. Every prayer should be a prayer of faith, because we should not ask anything of God unless we believe that He is able to grant it (James 1:6-8; Heb. 11:6; Mark 11:22-24). But—and here, for me, is the difficult thing about applying this—we do not know God’s sovereign will in advance. If I had been one of John the Baptist’s followers, praying for his release from prison, I would not have thought it to be God’s will for the drunken King Herod to lop off John’s head. But it was His will. With Peter, I would not have thought it to be God’s will for Jesus to get crucified. But, thank God, it was His will! I would not have thought it to be God’s will for five young, dedicated missionaries to get murdered in the jungles of Ecuador. But it was God’s will. So my understanding of this verse is, if you are seriously sick or have an injury that is debilitating, call the elders for prayer. We will come and talk to you about your situation. We may ask if you are aware of any sins that you need to confess. We will anoint you with oil as a symbol of the Holy Spirit, who is mighty to heal. We will pray with you, believing that God can and does heal. But, we must submit to His sovereign will, which we seldom can know in advance. If He chooses to heal you, give Him the glory, because it wasn’t the oil, it wasn’t our prayers or faith that healed you. It was God! (Sermon) A Specific Application - James 5:13-15 - This familiar passage is a difficult passage. Many suffering Christians have tried in all sincerity to follow the instructions given here, yet have not been healed. This may be because the promise has a specific, rather than general, application. First, “is anyone afflicted?” This word means “troubled,” (James 5:13) referring especially to persecution or deprivation. For such a person, the admonition is: “Let him pray.” Assuming that he is right with God, and is praying in His will (1 John 5:14,15+), he can expect either the needed relief or the needed grace (ED: IN OTHER WORDS THE GRACE TO MAKE IT EVEN THOUGH THE AFFLICTION DOES NOT RELENT). Secondly: “Is there one who is sick?” Here the Greek word actually refers to physical illness. However, the context shows that this particular sickness has come specifically “since (the true connotation of ‘if’) he have committed sins.” There are “many weak and sickly” believers who have so persistently refused to judge and confess their sins (1 Corinthians 11:30-32) that the Lord finally has laid them aside with sickness or injury. The remedy is for such a person to call for the church elders (not the reverse), and “let them pray” (after he has first openly confessed and repented of his sins) in faith anointing him with oil. Then the promise is that, if the elders themselves have faith and are right with God, the Lord will forgive his sins and raise him up. Oil on Troubled Waters Larry Miley grew up in the northeast corner of the Ivory Coast, where his father was a missionary physician. When he was 14, he was laid low by a bout of malaria, and his father gave him an injection. All seemed well at first, and Dr. Miley returned to his hospital, not knowing the injection would produce a severe reaction that would take Larry to the edge of the grave. Mrs. Miley was preparing for her sewing and Bible class on the verandah when a blood-curdling scream filled the house. Rushing through the door, she saw her daughter Lynette standing in near hysteria before Larry, who seemed disoriented, confused, his twitching eyes recessing deeply into their sockets. “There’s something wrong with my eyes,” Larry gasped. “Help me!” As Lynette ran for her father, Mrs. Miley ushered Larry to the bed and covered his grotesque eyes with a washcloth. Just as the doctor arrived, Larry’s body arched in a violent spasm. Like a woman in the throes of birth pains, regular contractions wracked him, sending him convulsing this way and that, threatening to cut off his respiration. Larry’s heart grew fainter. Hours passed. The spasms grew stronger, and Larry became weaker. Dr. Miley knew well that Larry’s survival in that remote outpost was unlikely. Suddenly he remembered that James 5:14 says, “Call for the elders of the church.” The only “elders” were fellow missionaries living nearby, and they were summoned at once. Eddie and Sandra Payne, Howard and Willie Gage, Lynette and her brother Lynn. As they knelt by the bed and prayed, Dr. Miley anointed Larry with the prescribed oil. Mrs. Miley recalls: Slowly, like oil being poured over troubled waters, a deep calm replaced the suffocating fear. We sensed before we even raised our eyes that the crisis had passed. Larry was asleep and slept peacefully through the night. Next day as I prepared the noon meal, Larry came bouncing into the kitchen. “I’m all well now,” he announced brightly, “so I think I’ll go hunting.” (Robert