James
Chapter 5 Part 2
Patience
in Suffering
Behold,
we count them happy which endure. Ye have heard of the patience of
Job, and have seen the end of the Lord; that the Lord is very
pitiful, and of tender mercy. Jas 5:11
the
patience of... Job is the classic example of a man who patiently
endured suffering and was blessed by God for his persevering faith.
James reassured his readers that God had a purpose for their
suffering, just as He did for Job’s (read Job chapter 42).
end
of the...
In the case of so many today who use Job as an excuse for being sick
and bodily afflicted, there is never any "end of the Lord."
Job’s trial lasted only a few months, and he was fighting for
deliverance all that time.
very
pitiful, and... Remembering the Lord’s character is a great comfort
in suffering. The Scriptures repeatedly affirm His compassion and
mercy. (Luke 6:36).
In
the last lesson, we spoke of the patience of Job. He was, perhaps,
the most patient person in persecution in all the Bible. “Endure”
has a meaning which means continuance. To endure means to last until
the end.
We
do know that the Lord is full of mercy and grace. It is by His mercy
that any of us are given the opportunity of salvation. Over, and
over, in the Bible, we see statements where the Lord has heard the
cries of His people and answered them. He is there in time of need
for all of us.
As
you know (lit., “behold”), we consider blessed (lit. “happy or
fortunate”; makarizomen)
those who have persevered. James then presented another well-known
and highly revered example of patience, Job. The Lord honored Job’s
perseverance with multiplied blessings (cf. Job. 42:12).
Interestingly, James did not say that Job had makrothymia,
“patience,” but that he had hypomonēn,
“steadfastness, endurance, perseverance” (cf. Jas. 1:3; Col.
1:11). Job endured and he was steadfast, though he was impatient with
God!
James
summed it up: The Lord is full of compassion and mercy. “Full of
compassion” is a compound adjective (polysplanchnos,
from polys,
“much,” and splanchna,
“innermost parts” or “seat of affections”), used only here in
the New Testament. “Mercy,” also rare (oiktirmōn,
from the verb oikteirō,
“to pity”) is found only here and in Luke 6:36.
But
above all things, my brethren, swear not, neither by heaven, neither
by the earth, neither by any other oath: but let your yea be yea; and
your
nay, nay; lest ye fall into condemnation. Jas 5:12
But
above all... Or “especially.” As he has done repeatedly in his
epistle, James stressed that a person’s speech provides the most
revealing glimpse of his spiritual condition (1:26; 2:12; 3:2-11;
4:11). James is not saying that the pronouncement of oaths involves
his greatest teaching in the book. But he connects it (with verses
7-11; possibly also verses 1-6), as an important instruction
concerning the suffering of affliction. He admonishes believers not
to curse or invoke God’s wrath on those who mistreat them.
swear
not, neither...
Jews and Arabs were notorious for swearing or taking oaths by heaven,
earth, Jerusalem, the temple, the altar, and the different members of
the body. Even simple affirmatives were always accompanied with an
oath. It was this wicked practice that caused James to give this
command. As
Jesus did before him (Mat. 5:33-36; 23:16-22), James condemned the
contemporary Jewish practice of swearing false, evasive, deceptive
oaths by everything other than the name of the Lord (which alone was
considered binding).
fall
into condemnation...
Greek: hupokrisis,
hypocrisy (see, Gal.
2:13).
The idea is that those who were in the habit of making oaths also
believed that they could make them with the mouth while the heart
cancelled them. Oaths were made with mental reservations to annul
them, regardless of how solemn they were. This was all done in
hypocrisy and fostered searing of the conscience as to what was said.
One soon became a confirmed hypocrite in such matters.
yea
be yea... Again, echoing Jesus (Mat. 5:37), James called for
straight-forward, honest, plain speech. To speak otherwise is to
invite God’s judgment.
We
know of the warning in the Sermon on the Mount about swearing.
Mat.
5:34 “But I say unto you, Swear not at all; neither by heaven; for
it is God’s throne:”
Mat.
5:36 “Neither shalt thou swear by thy head, because thou canst not
make one hair white or black.”
Anything
more than a simple yes or no is presuming that we have more power
than we do. We do not want to be condemned of God for thinking too
highly of ourselves.
Evidence
Of Patience
Above
all, my brothers, concluded James, do not swear or take an empty
oath. For those who truly demonstrate the persistence and patience
prescribed for believers, there is no need to invoke an oath, whether
by heaven or by earth, that their word is certain. (“Swear” does
not refer to profanity but to taking an oath.) The testimony should
be such that when one says yes, it means yes, and when he says no,
that is just what he means (cf. Mat. 5:37). The soon return of the
Lord, the Judge who stands at the door (Jas. 5:9), is motivation
enough for this kind of honesty and trustworthiness, lest one be
condemned (lit., “fall under judgment”).
The
Prayer of Faith
Is
any among you afflicted? let him pray. Is any merry? let him sing
psalms. Jas 5:13
Is
any among... Questions
22-24. Last ones in James.
afflicted?
Let him...
Greek: kakopatheo,
endure hardness (2Tim. 2:3); suffer trouble (2Tim. 2:9); endure
afflictions (2Tim. 4:5); and to be afflicted (Jas. 5:13). This has
reference to any trouble other than sickness.
In
the verse above, means to undergo hardship. We see then, if we are
undergoing hardship, we are to pray. I love to sing the Psalms. It is
exciting to sing the Scriptures. So much of the music today is
influencing our children in the wrong things. Music influences the
lives of the people listening.
If
you listen to songs that promote drugs, alcohol, homosexuality, and
other sin: you will soon find yourself involved in one, or more, of
these activities. On the other hand, if you listen to beautiful
Scriptures, set to music, it will cause you to draw closer to God.
There is a joy in the Lord that is far greater than any happiness
from worldly things.
The
antidote to the suffering caused by evil treatment or persecution is
seeking God’s comfort through prayer (Psm. 27:13-14; 55:22; Jonah
2:7; Phil. 4:6; 1 Pet. 5:7).
let
him sing... The natural response of a joyful heart is to sing praise
to God.
Share
in prayer
A
fitting climax to James’ letter is his emphasis on prayer. The
greatest assistance any believer can offer another is faithful
prayer. Prayer is clear evidence of care. Prayer is the “hot-line”
to the One who can provide for any need no matter how complex or
impossible it may seem. To share in prayer, a believer must have a
sensitivity to someone’s needs, engage in diligent supplication for
those needs, and recognize the significance of those needs.
Sensitivity
To Needs
Perhaps
the two greatest weaknesses in the average church today are the areas
of prayer and praise. The reason for these weaknesses may be traced
to insensitivity. There is much need for prayer and much cause to
praise. Suffering should elicit prayer. Sufficiency should elicit
praise. James used several questions to stress these points. Is
any one of you in trouble?
“In trouble” (kakopathei,
“suffering ill”; cf. Jas.
5:10)
relates to suffering from any source. Is
anyone happy? Let him sing songs of praise.
“Praise” (psalletō)
originally meant “to play on a stringed instrument.” The verb is
used only four times in the New Testament (cf. Rom.
15:9; 1Cor. 14:15; Eph. 5:19).
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: Jas 5:14
is
any sick...
Greek: astheneo,
weak, feeble, sick (see, Phlp. 2:16-27).
let
him call... Two
things the sick are to do (Jas. 5:14-15):
1.
Call the elders of the church
2.
Confess sin if it has been committed
the
elders of...
Greek: presbuteros
(see, Acts 14:23).
let
them pray... Four
things elders are to do for the sick:
1.
Pray over them (Jas. 5:14)
2.
Anoint the sick with oil (Jas. 5:14)
3.
Invoke the name of the Lord (Jas. 5:14)
4.
Pray the prayer of faith (Jas. 5:15)
anointing
him with...
Greek: aleipho.
Always translated anoint (Jas. 5:14; Mat. 6:17; Mark 6:13; 16:1; Luke
7:38, 7:46; John 11:2; 12:3).
oil
in the...
No doubt pure olive oil is meant, as it was customary among Jews to
carry such oil with them in all their journeys, to anoint their
bodies and heal their wounds and bruises (Luke 10:34). This anointing
was merely symbolic of the healing of God by the Holy Spirit (Mark
6:13). It doesn’t mean that olive oil was a cure for all kinds of
diseases. The oil itself did not heal, for one would not have to pray
and invoke the name of Jesus Christ merely to anoint with oil, nor
would it have to be done by the elders of the church.
Would literally
be “rubbing him with oil”:
(1)
Possibly this is a reference to ceremonial anointing (Mark 6:13);
(2)
On the other hand, James may have had in mind medical treatment of
believers physically bruised and battered by persecution.
Perhaps
it is better to understand the anointing in a metaphorical sense of
the elder’s encouraging, comforting and strengthening the believer.
Though
God often heals through medicine, the use of oil here is mainly
symbolic because;
(1)
It is applied “In the name of the Lord”;
(2)
It is the Lord who will “raise him up;” and
(3)
Luke 10:34 uses a different Greek word to describe the medicinal
anointing of an injured traveler.
All
believers in Christ have been given authority to use the name of
Jesus to heal the sick.
John
14:12-14 “Verily, verily, I say unto you, He that believeth on me,
the works that I do shall he do also; and greater [works] than these
shall he do; because I go unto my Father.” “And whatsoever ye
shall ask in my name, that will I do, that the Father may be
glorified in the Son.” “If ye shall ask any thing in my name, I
will do [it].”
It
is the name of Jesus that heals the sick. It is very important for
the person who is sick to call for prayer. This shows that he
believes he can receive healing. Jesus said, when he healed, Your
faith has made you whole.
The
anointing with oil symbolizes the Holy Spirit of God. This cannot be
just any oil in your cabinet. This must be pure olive oil. Olive oil
symbolizes the Holy Spirit of God.
Supplication
For Needs
James
asked a third question and then answered it fully. Is any one of you
sick? A great deal of misunderstanding has resulted from these
verses. Some seem to teach from this passage that full physical
health is always just a prayer away. Others have found in this
passage justification for “extreme unction” (a practice begun in
the eighth century). Still others have tried to relate the process
outlined by James to the modern practice of invoking God (“pray
over him”) and using medicine (“anoint him with oil”) —
prayer plus a physician.
The
heart of the problem lies in just what James meant when he referred
to the “sick.” Actually there is no reason to consider “sick”
as referring exclusively to physical illness. The word asthenei
literally means “to be weak.” Though it is used in the Gospels
for physical maladies, it is generally used in Acts and the Epistles
to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom.
6:19; 14:1; 1Cor. 8:9-12). That it should be considered “weak” in
this verse is clear in that another Greek word (kamnonta)
in Jas. 5:15, translated sick person, literally means “to be
weary.” The only other use in the New Testament (Heb. 12:3) of that
word clearly emphasizes this same meaning.
James
was not referring to the bed-fast, the diseased, or the ill. Instead
he wrote to those who had grown weary, who had become weak both
morally and spiritually in the midst of suffering. These are the ones
who should call for the help of the elders of the church. The early
church leaders were instructed (1Thes. 5:14) to “encourage the
timid” and “help the weak” (asthenōn).
James
said that the elders should pray over him and anoint him with oil. It
is significant that the word “anoint” is aleipsantes
(“rub with oil”) not chriō
(“ceremonially anoint”). The former is the “mundane” word and
the latter is “the sacred and religious word” (Richard Chenevix
Trench, Synonyms of
the New Testament,
ninth ed. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co.,
1950, pp. 136-7). “Therefore James is not suggesting a ceremonial
or ritual anointing as a means of divine healing; instead, he is
referring to the common practice of using oil as a means of bestowing
honor, refreshment, and grooming” (Daniel R. Hayden, “Calling the
Elders to Pray,” Bibliotheca
Sacra 138.
July-September 1981:264). The woman “poured” (aleiphō)
perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleiphō)
on the head of his guest (Luke 7:46). A person who is fasting should
not be sad and ungroomed, but should “put oil” (aleiphō)
on his head, and wash his face (Mat. 6:17). Thus James’ point is
that the “weak” (asthenei)
and “weary” (kamnonta)
would be refreshed, encouraged, and uplifted by the elders who rubbed
oil on the despondents’ heads and prayed for them.
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. Jas
5:15
the
prayer of... This
is what heals the sick in such cases. When the prayer of faith is
prayed and the name of Jesus Christ invoked, the Lord shall raise up
the sick and forgive him if he has sinned. This power to heal is
promised to every believer, not only the elders of the church (Mat.
17:20; 21:22; Mark 9:23; 11:22-24; 16:15-20; John 14:12-15; 15:7,
15:16; 16:23-26). entails
both the prayer of the sick person and the prayer of the elders who
in faith meet the requirements of this passage. But it suggests much
more, because this faith is effectual. Some sick have had little
faith, yet have been healed (Acts 3:4-8); others, like Paul, have had
great faith, yet have not been healed (2Cor. 12:7-10).
Further,
those who possessed the gift of healing in the early church were at
times unable to perform healing as they may have wished (2Tim. 4:20).
The Greek text might suggest this reading: “The prayer produced by
that faith will heal.” The prayer that results for true faith is
effective. Elijah experienced this prayer of faith (verses 17-18).
Elijah knew God’s Word and will, and so persistently prayed (1 Kg.
18:36, 37, 42-46).
save
the sick... Deliver them from their suffering because they have been
weakened by their infirmity, not from their sin, which was confessed.
the
Lord shall... This
is true divine healing.
if
he have... Healing
and forgiveness go hand in hand (Mat. 9:5; 13:15; Acts 3:16; 4:12;
28:27).
Faith
is people acting in accordance with God’s known purpose (1Jhn.
5:14). The prayer of faith does not include a gift of healing. It
does not exert extraordinary spiritual strength (Acts 3:12);
otherwise all spiritual Christians would be healthy (3Jhn. 2). Nor
does it merely involve the ritual (of verse 14). The prayer of faith
discerns God’s will and perseveres until it is accomplished. God’s
will, however, is not to heal in every case, and true faith can
discern and accept that (Rom. 8:26-27).
Not
only must the elder who is praying believe, but the person being
healed, as well. In some instances, a member of the person’s family
can stand in for them. If they are not available, it is permissible
to have a believer stand in for them.
Whoever
is being prayed over must believe to receive the healing. There are
exceptions to this, but this is generally speaking. Sometimes a
non-believer will be healed as a sign from God. Some people believe
everyone who is sick has sin that caused the sickness. That is true
in some cases, but not always. Notice the word “if” in the verse
above.
have
committed sins... Not by the elders, since God alone can forgive
sins. That those who are suffering called for the elders implies they
had a contrite, repentant heart, and that part of their time with the
overseers would involve confessing their sins to God.
We
also know that people like Paul had an illness not caused by
lingering sin in his life. We will see in the next few verses the
explanation of this very thing by Jesus.
John
9:1-3 “And as [Jesus] passed by, he saw a man which was blind from
[his] birth.” “And his disciples asked him, saying, Master, who
did sin, this man, or his parents, that he was born blind?” “Jesus
answered, Neither hath this man sinned, nor his parents: but that the
works of God should be made manifest in him.”
I
love the statement, “His sins shall be forgiven him”. God does a
perfect work, when He heals. He heals the Spirit, as well as the
body.
For
the fallen, discouraged, distressed weary believer, restoration is
assured and the elders’ prayer offered in faith will make the sick
person (lit., “weary one”) well (i.e., will restore him from
discouragement and spiritual defeat), and the Lord will raise him up.
That
the restoration is spiritual, not physical, is further clarified by
the assurance, if he has sinned, he will be forgiven. Many physically
ill Christians have called on elders to pray for them and to anoint
them with oil, but a sizable percentage of them have remained sick.
This fact suggests that the passage may have been mistakenly
understood as physical restoration rather than spiritual restoration.
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.
Jas
5:16
Confess
your faults... Twofold
secret of bodily healing:
1.
Confess your faults one to another
2.
Pray one for another, that you may be healed (Mat. 18:19; 21:22; Mark
11:24)
faults
Greek: paraptoma,
a falling aside when one should have stood upright; a transgression;
a moral fall (see, Rom. 11:11). Mutual
honesty, openness and sharing of needs will enable believers to
uphold each other in the spiritual struggle.
may
be healed... Thirty-five
Facts about Sickness and Healing
1.
Health was natural and eternal before the fall (Gen. 1:26-31; 2:17).
2.
Both death and sickness originated with sin and are now being
propagated by Satan (Rom. 5:12-21; Job 2:6-7; Luke 13:16; John 10:10;
Acts 10:38; 1Jhn. 3:8).
3.
The first prophecy and promise of redemption included healing (Gen.
3:15; Isa. 53:5; Mat. 8:16-17; 1Pet. 2:24).
4.
The first recorded bodily affliction came through wrongdoing (Gen.
20:1-18).
5.
The first recorded healing was by the prayer of a prophet (Gen.
20:7-17).
6.
God made covenants with His people to heal them (Exo. 15:26; 23:23;
Lev. 26:1-46; Deut. 28:1-68; Mat. 8:17; 1Pet. 2:24; Jas. 5:14).
7.
God has always kept His covenants and has healed multitudes by
spiritual means (Psm. 103:3; 105:37; 107:20; Acts 10:38).
8.
Spiritual means to heal is all that God promised and commanded (Exo.
15:25; Psm. 91:1-16; Isa. 58:1-14; Mat. 8:17; 13:15; Jas. 5:14-16;
1Pet. 2:24).
9.
Spiritual means were used in the wilderness by Israel (Exo. 15:26;
Num. 11:1-3; 12:13-16; 21:1-9; John 3:14).
10.
Healing was promised on condition of obedience (Lev. 26:1-46; Deut.
28:1-68; Exo. 15:26; Psm. 91:1-16; Isa. 58:1-14; Jas. 5:14-15).
11.
God permits Satan to afflict sinners and even His own people when
they go astray, to bring them to repentance (Job 33:12-30; Psm.
38:1-22; 103:3; Num. 12:13-16; 21:9; 1Cor. 5:1-5; 2Cor. 2:6-11; Gal.
6:7-8).
12.
God always healed when lessons were learned and men repented (Gen.
20:7, 20:17; Num. 11:2; 12:13-16; 21:1-9; Job 33:12-30; 42:1-12; Psm.
103:3; Jas. 5:14-15).
13.
Health as well as healing was promised when men met certain
conditions (Exo. 15:26; Lev. 26:1-46; Deut. 28:1-68; Psm. 91:1-16;
Pro. 3:1-8; 12:18; 13:3; 15:4; 18:8, 18:21; Isa. 58:1-14; Jas. 5:14;
1Pet. 3:10-11; 3Jhn. 1:2).
14.
Christ came to redeem from both sin and sickness (Isa. 53:1-12;
61:1-2; Mat. 8:17; 9:5; Gal. 3:13; Rom. 8:11; Acts 10:38; 1Pet. 2:24;
1Jhn. 3:8).
15.
Healing is in fulfillment of prophecy (Isa. 35:1-10; 53:1-12; 61:1-2;
Mat. 8:17; Acts 10:38; 1Pet. 2:24; Mat. 13:15).
16.
Jesus proved His Sonship by healing all men (Mat. 4:23-24; 11:3-6;
Luke 4:16-21; Acts 10:38; 1Jhn. 3:8).
17.
Every disciple called and sent by Christ was given power to heal
(Mat. 10:1-8; Mark 6:7-13; Luke 10:1-21; Acts 1:8).
18.
Jesus commanded His disciples to become filled with power to heal
before they went out (Luke 24:49; Acts 1:4-8).
19.
All disciples throughout this age are commanded to observe the same
commands Christ gave the first disciples (Mat. 28:20; Acts 1:4-8;
Mark 16:15-20).
20.
Early disciples did confirm the Word by healing (Mark 16:15-20; Acts
2:43; 3:1-12; 5:2-16; 6:8; 8:7-13; 11:19-22; 14:3, 14:27; 15:4,
15:12; 19:11-12; 28:9; Rom. 15:18-19, 15:29; 1Cor. 16:10; Phlp. 1:7;
1Thes. 2:13; Heb. 2:3-4).
21.
The Holy Spirit was sent into the world to carry on the healing
ministry (Acts 1:1-8; 2:33; 1Cor. 12:1-31; Heb. 2:3-4).
22.
Jesus promised every believer, not only ministers, power to do the
works that He did (Mat. 17:20; 21:22; Mark 9:23; 11:22-24; 16:15-20;
John 14:12-15; 15:7, 15:16; 16:23-26; Acts 1:4-8).
23.
Gifts of healing and other gifts are promised as the spiritual
equipment of the church (1Cor. 1:7; 12:1-11; Rom. 1:11; 12:6-8;
15:18-19, 15:29; Heb. 2:3-4).
24.
Healing is part of the work of the church (Mat. 10:1-8; Luke 10:1-21;
24:49; Acts 1:1-8; 1Cor. 12:1-31; Jas. 5:14-16).
25.
Healing is provided as part of Christ’s atonement (Isa. 53:4-5;
Mat. 8:16-17; 13:14-15; John 3:14; 10:10; Rom. 1:16; 8:11; 1Cor.
11:23-32; Gal. 3:13; Jas. 5:14-16; 1Pet. 2:24; 3Jhn. 1:2; cp. Exo.
15:26; Psm. 91:1-16; 103:3).
26.
Healing is part of the children’s bread and their promised right by
virtue of redemption (Mat. 7:7-11; 15:22-28; 17:20; 21:22; Mark 9:23;
11:22-24; Luke 13:16; John 3:14-16; 14:12-15; 15:7, 15:16; 16:23-26;
1Jhn. 3:8, 3:20-22; 5:14-15; 3Jhn. 1:2).
27.
Healing is one of the signs of the gospel to follow believers (Mark
16:15-20).
28.
Healing was not only for the Old Testament days (Exo. 15:26; Psm.
91:1-16; 103:3) and for the Millennium (Isa. 30:26; 33:24; 35:1-10).
It is also for this age, or the gospel is faulty and the new covenant
worse than the old one (Mat. 8:17; 21:22; Mark 9:23; 11:22-24;
16:15-20; John 14:12-15; 15:7, 15:16; 2Cor. 3:6-15; 1Cor. 12:1-11;
Heb. 2:3-4).
29.
Healing proves that God’s promises are true (2Cor. 1:20; see above
point).
30.
Healing is part of salvation, for the Hebrew and Greek words for
"salvation" all imply the ideas of forgiveness, healing,
health, and full deliverance from the curse (Rom. 1:16; Gal. 3:13;
1Pet. 2:24).
31.
Healing can naturally be expected as part of the infinite care of God
over His children (Mat. 6:10; 7:7-11; 17:20; 21:22; Mark 9:23;
11:22-24; Luke 11:1-13; Luke 18:1-18; John 14:12-15; 15:7, 15:16;
16:23-26; Heb. 11:6; Jas. 1:4-8; 5:14-16).
32.
Healing is on the same basis as forgiveness of sins—prayer and
faith (Mat. 9:1-7; 13:15; 21:22; Acts 28:27; Jas. 1:4-8; 5:14-16;
Heb. 11:6).
33.
Healing proves the resurrection of Christ and the descent of the Holy
Spirit (Acts 1:4-8; 2:33; 3:16; 4:12; Rom. 8:11).
34.
God has provided all necessary means of healing and complete defeat
of satanic powers (2Cor. 10:4-5; Eph. 6:10-18; Mark 16:15-20; John
14:12-15; Jas. 4:7; 5:14-16; 1Pet. 2:24; 5:7-9).
35.
Healing is always the will of God for His people who may: "ask
what ye will" (John 15:7); "whatsoever" (Mat. 21:22;
John 14:12-15; 15:16); "anything" (John 14:14); "what
things soever ye desire" (Mark 11:22-24); and "much more"
than earthly parents would or could give their children (Mat.
7:7-11).
Thus,
it is clear in Scripture that physical healing is provided for in the
Old and New Testaments. The New Testament is based upon better
promises than the Old Testament (Heb. 8:6).
The
effectual fervent...
Greek: energeo
(see, 1Thes. 2:13). It could read, "a prayer of a just man
wrought in him by divine energy."
The
energetic, passionate prayers of godly people have the power to
accomplish much (Numbers 11:2).
This
answers many questions about prayer. To be truly forgiven for our
sins, we must express a sorrow for committing them. This is what the
confessing one to another is all about. This is not confession to a
minister, but to a friend in Christ. This helps us get it out in the
open and deal with it. We are to pray for each other.
We
must not just pray for ourselves, but for others. Many times, God
takes care of the needs in our lives as we pray for someone else.
This healing is body, mind, soul, and spirit. We are not just to
pray, but to pray over and over, until we get an answer. This
effectual fervent prayer just means that we are earnestly seeking
God. It means that we are to continue in this prayer for an answer.
Notice
also, that the person doing the praying is righteous (in right
standing with God). He or she, is righteous, because they have taken
on the righteousness of Christ and been made sons of God. God hears
the prayers of His children, and answers them.
The
conclusion is clear: therefore confess your sins to each other and
pray for each other. A mutual concern for one another is the way to
combat discouragement and downfall. The cure is in personal
confession and prayerful concern. The healing (that you may be
healed) is not bodily healing but healing of the soul (iathēte;
cf. Mat. 13:15; Heb. 12:13; 1Pet. 2:24). It is the powerful and
effective… prayer of a righteous person that brings the needed cure
from God. This of course relates to the closing two verses of James’
letter. If Jas. 5:14-16 refer to physical healing, then those verses
seem disjointed with the verses before and after them.
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. Jas 5:17
Elias
was a...
Elijah. His case is given to show that all men are alike in
constitution and to encourage others to pray even for miracles (Jas.
5:17-18; 1Ki. 17:1; 18:1, 18:41-46).
Again
this is speaking of Elijah. This just explains that Elijah was a
human being as we are. We do know that he had great faith and was a
righteous man in the sight of God. You can find the Scriptures
covering this (in 1Ki. Chapters 17 and 18).
It
is very interesting to me that this covers a period of 3-1/2 years
(the same amount of time in Revelation, seven years broken into two
3-1/2 year periods).
Here
James again gave an example well known to his Jewish audience. First,
it was the prophets (Jas. 5:10), then Job (Jas. 5:11), and now
Elijah. James identified Elijah as a fellow sufferer. A man just like
us could be translated “a man of like feeling” or “of similar
suffering” (homoiopathēs;
cf. kakopathei
in Jas. 5:10, 5:13).
And
he prayed again, and the heaven gave rain, and the earth brought
forth her fruit. Jas 5:18
This
withholding of the rain was for a very good purpose. After the
purpose was fulfilled, Elijah prayed and it rained. Notice, the fruit
comes after the rain. As I said earlier, this rain could, also,
symbolize the Spirit of God, which brings forth fruit, as well.
Elijah
knew all the frailties of human nature but “in prayer he prayed”
(proseuchē
prosēyxato),
that is, he prayed earnestly, and rain was withheld and later
restored (1Ki. 17:1; 18:41-46). Earnest and persistent prayer, of
course, is essential, whereas halfhearted prayer is self-defeating
(cf. Jas. 1:6-8).
Brethren,
if any of you do err from the truth, and one convert him; Jas 5:19
Brethren,
if any... Seven
facts about backsliders:
1.
It is possible for brethren or Christians to err from the truth and
become unconverted (Jas. 5:19; see, Luke 22:32).
2.
An erring Christian can be converted again (Jas. 5:19-20; see, Luke
22:32).
3.
An erring Christian becomes a sinner again, if he sins (Jas. 5:20;
Rom. 6:14-23).
4.
An erring Christian incurs the death penalty again when he sins (Jas.
5:20; Eze. 18:24; Rom. 8:12-13; Gal. 5:19-21).
5.
If the erring Christian is saved from his error, his soul will be
saved again from death (Jas. 5:20; 1Jhn. 1:9; 5:16; Rev. 2:5).
6.
If he repents and is saved again from death, his sins will be
forgiven and hidden (Jas. 5:20; 1Jhn. 1:9; Rev. 2:5).
7.
If he does not repent, he will be lost and will have to pay the
penalty for sin (Jas. 5:20; Rom. 6:14-23; 8:12-13; 2Tim. 2:12; Eze.
18:24; Heb. 6:4-6, see; Heb. 10:26-29, see; 2Pet. 2:20-21).
This
introduces a third category of people in the church (verses 13-14),
those professing believers who have strayed from the truth.
do
err from... Apostatizes from the faith they once professed (Heb. 5:12
– 6:9; 10:29; 1Jhn. 2:19). Such people are in grave danger (verse
20), and the church must call them back to the true faith.
This
is speaking of someone who believes in error. “Err”, means go
astray. Perhaps, this is speaking of the backslidden Christian, as
well as the one who has never known the Truth.
Significance
Of Needs
James’
last appeal to his readers has a touch of tenderness and a clear note
of encouragement to those who have helped others who have grown weary
and have fallen from the way.
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.
Jas 5:20
the
sinner from... A word used to describe the unregenerate. James has in
mind here those with dead faith (2:14-26), not sinning, true
believers.
the
error of... Those who go astray doctrinally (verse 19), will also
manifest an errant lifestyle; one not lived according to biblical
principles.
save
a soul... A person who wanders from the truth puts his soul in
jeopardy. The “death” in view is not physical death, but eternal
death, eternal separation from God and eternal punishment in hell
(Isa. 66:24; Dan. 12:2; Mat. 13:40, 42, 50; 25:41, 46; Mark 9:43-49;
2Thes. 1:8-9; Rom. 6:23; Rev. 20:11-15; 21:8). Knowing how high the
stakes are should motivate Christians to aggressively pursue such
people.
hide
a multitude... (see Psalm 5:10). Since even one sin is enough to
condemn a person to hell, James’ use of the word “multitude”,
emphasizes the hopeless condition of lost, unregenerate sinners. The
good news of the gospel is that God’s forgiving grace (which is
greater than any sin; Rom. 5:20), is available to those who turn from
theirs sins and exercise faith in the Lord Jesus Christ (Eph. 2:8-9).
This
is speaking to the brethren (of verse 19). Those who lead others to
the Lord will have great rewards in heaven.
1Pet.
4:8 “And above all things have fervent charity among yourselves:
for charity shall cover the multitude of sins.”
It
is enough reward to know that someone you have ministered to will be
saved, but God has more reward for you than that. We will be judged
according to the way we have dealt with our fellowman. If we lead
someone to the Lord, it is because we love them. We have put
ourselves behind, and are thinking more of their needs than our own.
To
the world, ministering to others is foolishness, but to God it is the
tool to lead them to salvation.
1Cor.
1:18 “For the preaching of the cross is to them that perish
foolishness; but unto us which are saved it is the power of God.”
1Cor.
1:21 “For after that in the wisdom of God the world by wisdom knew
not God, it pleased God by the foolishness of preaching to save them
that believe.”
If
you care enough for others to help them find God, God will forgive
you of your sins.
Again,
Significance Of Needs
James’
last appeal to his readers has a touch of tenderness and a clear note
of encouragement to those who have helped others who have grown weary
and have fallen from the way. My
brothers,
he wrote, “if any one among you strays from the truth, and someone
turns him around, let him know that the one who turns him back from
his error will save his soul from death and will hide a multitude of
sins” (author’s trans.).
These
who have lost their way are the “sick ones” of the church family.
They have wandered away. The Greek word here (planēthē)
suggests one who has missed his path and is hopelessly lost. “Planet”
was taken from this Greek word to convey the idea that the luminaries
were “wandering stars” (cf. Jude
1:13),
not “fixed” like the rest.
Wandering
ones need to be brought back to the fold. James referred here not to
evangelism but to restoration. Revival, not redemption, is in view.
The rescue action is of great significance. A lost sheep is saved
from destruction and his sins
(the
sins of the restored one, not the restorer) are covered as if a veil
were thrown over them (cf. 1Pet.
4:8).
He can move ahead again on the path toward spiritual maturity.
James
has given clear instructions about how to achieve practical holiness
and spiritual maturity. His pointed exhortations were designed to
stab the consciences and stir the souls of his beloved Jewish
brothers. Stand with confidence, serve with compassion, speak with
care, submit with contrition, and share with concern. A believer
should be what God wants him to be, do what God wants him to do, say
what God wants him to say, sense what God wants him to sense, and
share what God wants him to share. Spiritual maturity involves every
aspect of life.
