College Press Bible Study Textbook Series
James 5:13-20
WHEN THE SAINT SUFFERS
Text
James 5:13 a.
Is any among you suffering? let him pray.
Queries
429.
Does not every Christian, even every person, suffer? Then why the question?
430.
What does the King James translation say instead of suffering?
431.
To whom is this question addressed (i.e. to what group of people?) How do you know?
432.
For what do you think the suffering saint should pray?
433.
The real problem with the sufferer is not the suffering, but something else that arises out of the suffering. What is the real problem with the sufferer?
434.
Do you think James is referring to private prayer, public prayers, or both?
435.
Do you think this solution applies to all types of suffering the Christian may meet, or only to certain cases?
436.
Would this instruction to pray also apply to the Christian situations that follow in the epistle?
Paraphrases
A. James 5:13 a.
Is there any among you Christians suffering a calamity of any sort? Then he should pray concerning it.
B.*James 5:13 a.
Is anyone among you suffering? He should keep on praying about it.
Summary
When you suffer, pray!
Comment
James here bridges the instruction formerly given about suffering because of wages with-held and the instruction to follow about sickness, contention, and sin. The bridge is general instruction about suffering or being in good spirits.
The instruction about suffering seems to cover a calamity of any sort whatever. Anything that would cause the Christian's spirit to sink would be a calamity of sorts. Psychological turmoil, work pressure, physical pain and sickness, spiritual shortcomingthese all would be included. Calamity caused externally would also cause this suffering; a loss of money, an enforced move, a job transfer, out of work, evil accusations, persecutions, etc.
When we look at the number of situations that would be covered by this general instruction, the amazing thing is that Christians do not pray far more often. It is almost as if the Holy Spirit had made a doctor's call and had prescribed a medicine to be taken constantly.
The King James version here tends to limit the type of suffering intended: but most certainly affliction is included. Of all suffering, affliction is one of the hardest to bear. This is the type of suffering Paul refers to in Hebrews 10:32 ff when he says, But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings.
Many of the early Jews received affliction at the hands of their family and the Jewish religious leaders when they became Christians. Some were disinherited and disowned, losing their family standing. Paul goes on to describe the affliction; partly, being made a gazingstock both by reproaches and affliction; and partly, becoming partakers with them that were so used. (Hebrews 10:33).
It is not uncommon in this age for young people, especially teenagers, to suffer hardship akin to this when they decide to put on Christ. It would seem that parents often fear the light of the gospel that shines through their children, thus exposing their own disobedience to God. With the prospect that their children might become Christians, parents many times will forbid their children to attend church services, or summer Christian youth camps. It is not uncommon for parents to forbid their children to be baptized into Christ; often with threats ranging all the way to disinheritance.
This type of hardship, which we call affliction, is especially hard to bear. It is suffering for righteousness-' sake. It is suffering that has not been earned. It is suffering at the hands of gainsayers and sinners who strike out at the light of Christ Jesus. It is the suffering of punishment where there was only love and good will given. It is the suffering of Christ. It is His cross!
Naturally, the remedy for such a hard affliction would be found through Him who showed us the way. No man ever suffered with such innocence and such intensity as did Christ. Being completely without sin, He suffered as if He had all sin. He bore the results of every man's sin on His innocent shoulders. He knows how to bear this cross, for He bore it. If any among you Christians suffer, let him pray to God through Jesus Christ who understands all our suffering.
WHEN THE SAINT IS HAPPY
Text
Is any cheerful? let him sing praise.
Queries
437.
Can this saint who is cheerful be the same one who is suffering in the first part of the verse? (Think carefully)
438.
About what can the saint be cheerful?
439.
Will singing help a person even when he might not feel as cheerful as he would wish in the beginning?
440.
What other good will singing about it do?
441.
Isn-'t one song as good as another to sing? Why so or why not?
442.
Just what do you think the Christian should sing when he sings praises?
443.
What do you think Paul and Silas were singing about in Acts 16:25?
444.
What did they have to pray about? (Note that they were both singing and praying).
Paraphrases
A. James 5:13 b
Do any among you Christians have joy in your hearts? Then let your joy in Christ spill out in song so that you can share it with others.
B.*James 5:13 b
Those who have reason to be thankful should continually be singing praises to the Lord.
Summary
When you are happy in Christ, sing it!
Comment
This admonition to sing seems to be in contrast with the first part of the verse. As such it would be a simple statement: When you suffer, pray; when you are happy, sing. Such a simple approach might seem trite, or unnecessary for it is so natural and obvious. Doesn-'t the whole world of people sing when they are happy? Will not most people turn to God in the time of suffering?
There is more here than the superficial joy that the man of the world may have in the moment when he forgets the seriousness of life and death. Often the first taste of sin may appear to bring joy, and the drugs and drink people take because of their unsolved problems may seem to bring a moment of cheer in the process of dulling the conscience and erasing the memory temporarily. It is not this giddy forgetfulness or temporary involvement in sensuous pleasure that brings the joy about which James speaks. It is the abiding joy that comes from a contemplation of a saint's family relationship with God. It is a deep-seated rejoicing in the glory that is to come to all of God's own people. It is joy unspeakable and full of glory.
This joy comes from a peace a man has in his heart because he is right with his Maker. The peace is so great his soul is tranquil in the midst of suffering and persecution. Sickness does not remove it. Prisons, swords, and bullets do not kill it. Water will not quench it, nor fire consume it. It is a peace that passeth all understanding.
Paul and Silas has this kind of joy in their hearts. With flesh bleeding and some of their very back muscles torn from the terrible lashing, they lay on the damp prison floor. Their feet were enclosed in miserable stocks that prevented their moving about. The darkness of the inner prison pressed down upon them as if to smother them with the very lack of light. And the Scripture says of them about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them. (Acts 16:25). What a testimony concerning the extent of joy in Christ Jesus!
What is to be sung should also be considered. The Greek word (psalleto) from which we get the phrase -let him sing praise-' has the significance of -to sing a hymn, to celebrate the praises of God in song-' (Thayer, Greek Lexicon) in its New Testament usage. Properly, the word meant to -play on a harp-', but in the New Testament, as in James 5:13 -sing a hymn-' (Moulton and Milligan, Vocabulary of the Greek New Testament).
The usage here, is to sing praises unto God. The Christian who is happy in Christ would properly and naturally want to share his joy with others. If he would do this in song, then the words he sings should carry this meaning.
How many times do Christians forget this simple truth? Feeling an elation and peace because of their relationship with God, they pick from the radio or television the most popular hit of the day to express their joy. What they say through their song is not joy in Christ Jesus, but joy in sensuous pleasure. This they may not mean, but it is what they testify. -Is any cheerful? let him sing praise.-'
Then again, how careless we often are with the words of even the hymns we sing. All kinds of doctrines and religious beliefs are put to song, and many of them can be found in most hymn books. Some are related to pantheism, with the -I see God everywhere-' theme. Others, though honoring the person of Christ Jesus, will dishonor His Lordship by denying the necessity for the surrendered and obedient life. We can dishonor Him by using a tune that reminds the world of sensuousness or we can dishonor Him by failing to see that the words we often sing are contrary to His teaching.
The point of the text is not limited to what is sung during worship services, but what is sung at any time. What kind of joy do we exhibit with our singing? Our joy is in whom? Why are we joyful? Let us be honest with the messages we tell through what we sing!
WHEN THE SAINT IS ILL
Text
Is any among you sick? 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:
15.
And the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.
Queries
445.
What sick people are addressed here, Christians, non Christians, or both? How do you know?
446.
In this case who is it that asks for help?
447.
Whom does he ask?
448.
Is this instruction for a -healing meeting?-'
449.
If not, why not?
450.
Does the sick man go to the elders, or the elders to the sick man?
451.
For what do you think the elders pray?
452.
Does this Scripture indicate whether or not the healing will be through natural means or through miraculous instantaneous recovery?
453.
How many other reasons for anointing a person with oil can you recall from the Scriptures? (Name them, if any).
454.
What does the word -anoint-' mean? (First, give what you think is the first meaning, then look up the word in a good English dictionary and see what first meaning is given. Then note the second meaning).
455.
Is it possible that the kind of oil used might contribute to the healing? (If so, in what way?).
456.
What is anointing in the name of the Lord? (i.e. tell what a person would do when he anointed in the name of the Lord that would be different from anointing without the name of the Lord).
457.
In verse fifteen, we are told that something shall save him. Save him from what?
458.
What is it that the verse says shall save him?
459.
Will this thing actually do the saving, or does something else do the saving through this thing? (Read the rest of the verse before you answer).
460.
Does this verse imply that sin has caused the illness?
461.
Could it be possible that this sick person does not have sins at this time for which he needs forgiveness? (What in the verse might imply so?).
462.
Do you think the elders might have prayed for his forgiveness as well as his healing?
463.
Does this text indicate yes or no to the last question?
464.
Is this forgiveness automatic because he is sick, or could some condition apply before he is forgiven? (What conditions, if any?)
465.
How could conditions to which he must conform before he is forgiven really apply, when this verse does not state it to be so?
466.
Who will do the forgiving?
Paraphrases
A. James 5:14
Are any of you Christians sick? If you are, then ask for the elders of the church, having applied oil in the name of Jesus, to come and pray over you.
15.
And the prayer of those who trust in God shall be answered in that Jesus will heal the sick and raise him from the sick bed; and if he needs forgiveness and spiritual strengthening at the same time, this too shall be given him.
B.*James 5:14.
Is anyone sick? He should call for the elders of the church and they should pray over him and pour a little oil upon him, calling on the Lord to heal him.
15.
And their prayer, if offered in faith, will heal him, for the Lord will make him well; and if his sickness was caused by some sin, the Lord will forgive him.
Summary
When Christians are sick they should ask the elders to come and pray for them, for it is God that heals.
Comment
Verses fourteen and fifteen present a problem in that it is difficult to determine the exact meaning intended. There are several possibilities of meaning, and it seems that some of the various interpretations given go beyond proper exegesis. The problems involve exactly what is meant by anointing with oil; and in what way God will heal the sick. If the healing is miraculous, then we have the question of whether or not the instruction was intended for the church today. If so, then miraculous healing is valid today, or at least intended to be.
Momentarily discounting the problems, there is here some very valuable information. For one thing, this is not a healing meeting. Nowhere does God instruct the church concerning a meeting where the sick people are told to attend for miraculous healing. There is no example of the New Testament church having such a meeting. The sick Christian is not instructed to attend a church meeting where he will be publicly healed. The elders do not call for the sick, but the sick for the elders.
Among you is a phrase that indicates the sick person who is asking for such help is a Christian. He calls for the elders of his local congregation with whom he has, and has had, mutual fellowship and spiritual guidance. Prayer is not a strange thing to this sick person and he is not requesting healing from a stranger-God, but from a heavenly Father and a personal Savior. The sickness is illness of body and not a figurative representation of some spiritual need.
Concerning the anointing of the oil; this may be applied in a figurative sense representing medicine given, or the oil may be the medicine itself, or the oil may be applied as a ceremonial function, as when kings and priests were appointed to office.
The first two instances seem the most likely as the application of oil to the sick and wounded was, and still is, done for medical purposes. Mark 6:13 is such an instance in the New Testament. Here the oil is either applied representative of the medicine given, or is the medicine itself.
In Luke 10:34 there can be no question but that the anointing oil is medicine applied directly in the wound. The wine was poured into the wound because of the alcohol content. The antiseptic qualities in the wine served to cleanse the wound and kill the infection. This procedure is often painful (as we know from the application of alcohol today) and continues to burn for some time since the wound is exposed to the air. Application of oil, or any type of ointment that is not readily dissolved by water, serves to cut off the exposure to the air and air-borne infections. The oil feels soothing as well as being medicinal.
The fact that God does the healing in James 5:15 in no way implies that medicine could not be given. Medicine does not have power to heal within itself that operates outside the jurisdiction and blessing of God. In fact, it is the writer's opinion that any sick person who overcomes his illness does so only because he has received such blessing from God. From the moment a person becomes a sinner, he is under the spiritual death penalty. The penalty of physical death we have inherited from Adam; every descendant of Adam is subject to the dying process. Any delay in this death process is by the mercy of God that there might be time remaining either to repent or to do His work.
Then, why need the Christian pray? you may ask. God does answer prayer, and may give the Christian healing in answer to his prayer when healing would not have been given otherwise. In addition to this, the Christian knows who is his Great Physician, and has the specific responsibility both for seeking the blessing of healing from its source, and of giving Him thanks when the blessing is given.
Just as important, the Christian is not to tempt God by refusing to do his part in the acquisition of the blessing. God helps those who help themselves is an old saying that has much truth. Satan tempted Jesus by asking Jesus to cast Himself down, thus deliberately seeking the interference and help of angelic beings where such help was unnecessary. If Christians should deliberately refuse to consult a physician or apply medicine, demanding that God do it all and that they will do nothing, this is a form of tempting God.
Some go even further by deliberately injuring themselves and demanding that God do the healing. This is such an outright tempting of God that it is a wonder that God does not immediately leave them all to die on the spot. An example of this is the handling of poisonous snakes. Such handling is not necessary and has no purpose other than to demonstrate God's care, thus repeating the devil's temptation of Jesus. Refusing to summon a doctor or to apply medicine would have much in common with this type of temptation.
Whether miraculous or by providence, the healing is still accomplished by God. If the healing is miraculous, it probably is a part of the spiritual gifts described in 1 Corinthians 12:9 the gift of healing. As such, this gift would have vanished with the ceasation of all the gifts described in 1 Corinthians 12. Paul did say that these gifts would cease and be done away (1 Corinthians 13:8-9); and a more excellent way for guiding the church and motivating Christian action would be given (1 Corinthians 12:31; 1 Corinthians 13.).
If the healing is by providence, the admonition is proper for the Christians today. Since the other instruction within the same section is applicable to all saints, this writer tends to prefer the interpretation that makes this calling for the prayers of the elders applicable today. The instruction, however, is seldom followed by most churches. This results in most Christians failing to acknowledge God as the author of their healing, and failing to give Him thanks when this blessing is given. When this happens, the Christian misses so much in spiritual growth and nearness to God that it probably contributes much to the laxity and lack of spirituality in the churches today.
The sins forgiven are probably sins that contributed to the illness. The admonition could, no doubt, apply to any sins for which the sick person needed forgiveness. The forgiveness of sins is not an automatic result of the man's illness, but comes as a result of the intercessory prayer of the elders as well as the petition for forgiveness by the sick person. Such forgiveness conditioned upon the repentance of the sinning Christian, as is taught elsewhere in the scriptures.
If the one calling for the help of the elders turns out to be a sinning Christian, he should be encouraged to become conscious of his spiritual condition that he would be encouraged to confess his sins to God and seek forgiveness. This is probably meant as a condition upon which such a person would seek healing from God for his physical sickness.
WHEN THE SAINTS SIN AGAINST ONE ANOTHER
Text
Confess therefore your sins one to another, and pray for one another, that ye may be healed. The supplication of a righteous man availeth much in its working.
17.
Elijah was a man of like passions with us, and he prayed fervently that it might not rain; and it rained not on the earth for three years and six months.
18.
And he prayed again; and the heaven gave rain, and the earth brought forth her fruit.
Queries
457.
Therefore ties two things together. What two things in this instance?
468.
What does the King James Version say instead of sins in verse sixteen?
469.
Which version includes the most, the sins of the American Standard (above) or the word used in King James?
470.
It is generally understood by many saints that confession of sins is made to God and confession of Christ is made to people. Generally speaking, what sins should be confessed to another person?
471.
Since the elders were praying for the sick Christian who had sinned in James 5:15; do you think the another in verse sixteen should be limited to the elders? Why so or why not?
472.
In the light of the Roman Catholic view of confession to the priest, does this passage suggest that a church official (minister, priest, elder, etc.) has the right to forgive these sins that are confessed to him?
473.
What if the sins in question No. 472 were committed against the person who hears the confession of them; does he then possess the sole right to forgive them? (Remember what Jesus said on the cross about forgiving them (who crucified Him) and what Stephen said about who should forgive them (who stoned him).
474.
What are two possibilities of the word healed in verse sixteen?
475.
Because of the therefore in verse sixteen, the healed would probably refer to healing of what?
476.
What does supplication mean? (Look it up if you do not know).
477.
What is a righteous man?
478.
Restate the meaning of the last sentence in verse sixteen; in the negative form; (i.e. in your statement, refer to an unrighteous man instead of a righteous man).
479.
In the phrase its working, just what is working, and who does the work?
480.
Can you substitute another word for passions that might be clearer for our English today?
481.
The original language in verse seventeen says he prayed with prayer; how could this be translated (correctly) he prayed fervently?
482.
Look up the passage in 1 Kings 17:11. Did Elijah in the Old Testament account pray for rain?
483.
Then how do you know he really did pray for rain?
484.
How do you harmonize three years and six months with the Old Testament reference to in the third year in 1 Kings 18:1?
485.
How many times did Elijah pray before the servant saw a small cloud coming? (1 Kings 18:20-45).
486.
When the text says that Elijah was like us, does this mean we can, with God's help, do miracles like Elijah? In what way then was he like us?
487.
Since the heaven gave the rain, what did God have to do with it? (Can not God in the same way give us healing today?).
Paraphrases
A. James 5:16.
Since God is ready to forgive your sins, then confess them to one another and also pray for each other that your sickness will be healed. The petitions of a righteous man avail so much they usually win out.
17.
Elijah was a natural man like us, and he prayed with intensity that it would not rain; and for three and a half years it didn-'t rain.
18.
After that he prayed for rain, and rain came from the sky, and growing things were green again.
B. James 5:16.
Since it is true that God forgives you your sins, then confess to your brother your sins against him, and each of you pray for the other that your sins will be healed. God usually grants requests made through the prayers of sincere Christians.
17.
Elijah had the same kind of desires and troubles we do, and when he sought with prayer that it wouldn-'t rain, it didn-'t for three and a half years.
18.
Then when he prayed for rain, God gave it and the drought was broken.
C.*James 5:16.
Admit your faults to one another and pray for each other so that you may be healed. The earnest prayer of a righteous man has great power and wonderful results.
17.
Elijah was as perfectly human as we are, and yet when he prayed earnestly that no rain would fall, none fell for the next three and one half years!
18.
Then he prayed again, this time that it would rain, and down it poured and the grass turned green and the gardens began to grow again.
Summary
Since God forgives at the request of a righteous man we should confess our sins to each other. God heard Elijah's prayers, and He will hear ours.
Comment
Therefore ties the previous thought with that which follows. Although the word is not in all the MSS, it does seem to be genuine and belongs in the text as given. The idea is that since God forgives at the prayer requests of saint, we should confess our sins to each other so that we would pray specifically and intelligently for one another.
The problem in the verse concerns what is healed in this instance. Since the subject of verse sixteen is primarily the forgiveness of sins, there is a distinct possibility that the healing of this verse is spiritual and concerns the Christians-' soul, sick with sin. The therefore ties the entire thought of confessing, praying for, and forgiving of sins in verse sixteen with the fact mentioned in verse fifteen that God does forgive sins.
If this be the case, then we have one major thought in verse fifteen: God will heal the body of the sick Christian; and another thought in verse sixteen: God will heal the soul of the sinning Christian. The two thoughts are connected with the phrases: and if he have committed sins, it shall be forgiven him. Therefore..
Another possibility which may in some ways seem even more plausible is that James is talking about one major problem in the entire section, verses thirteen to twenty. Those who hold to this view generally claim the central thought to be the healing of the body of the sick Christian. Singing, prayer, suffering, and sinning are all thus related to the central concern, the sick Christian.
To this writer the latter view seems to be an over-emphasis on the importance of sickness of body, there is a sickness that is more serious. Jesus did heal the body and forgive sins in the same instance, but His healing was at times stated to be for the purpose of showing He had authority to forgive sins. Of the two, sin-sickness of soul is by far the more serious. When the information of this section (James 5:13-20) is carefully analyzed James has far more to say about sin than about physical sickness.
And now, supposing the main subject of verse sixteen to be sin, what kind of sin is to be confessed to the brother? All kinds? This could be, and if so it would call for a far greater amount of love, compassion, understanding, and earnest desire for the welfare of each other than many Christians show. The thought would then be that the Christian should not only confess his faults (King James) but all his sins. The idea is to unburden the general sinful trials on one another and join in prayers to God that these burdens will be lifted.
However, confession of sins one to another generally concerns a sin where one man has wronged another. Before a gift is acceptable to God, there must be a reconciliation with the brother (Matthew 5:24). When a brother has sinned against another, the two should discuss it between themselves (Matthew 18:15 ff). A detailed confession of sins, on the other hand, is to be done before God. Nor is a church official, priest or elder, the mediator through which a Christian must go in order to confess to God.
So it would seem quite possible the sin confessed to the brother is the sin committed against the brother. This is the confession that must be made in order to restore harmony. Even as with God forgiveness is conditioned upon repentance, so in the commandments to forgive one another, repentance is implied. A brother who is penitent enough to confess his guilt touches the heart-strings of him who has the responsibility of forgiving. God requires confession and repentance for restitution of the Christian. (Acts 8:22; 1 John 1:7-9).
If we only knew what power there is available through prayer! God has a very sympathetic ear, and He is very reluctant to hold anything back which we as sincere Christians would request of Him. The supplication (entreaty) of a righteous man is like the earnest imploring of an obedient son to his father. The request availeth much in its working, means the way that it is very powerful or mighty in bringing about the desired result. This is the literal meaning of the passage. A man after God's own heart has a great influence with God through his petitions.
This is true both with petitions for the healing of a sick brother and for requests for compassion on a soul-sick brother that has wronged that one who is praying. Jesus prayed for those who had wronged Him even as He died at their hands. Stephen likewise asked for the compassion of God upon those who stoned him to death.
James-' present subject, however, is that the petitions of God's loving sons really do have a tremendous influence with God. James illustrates this with the case of Elijah's prayers for drought. The Old Testament account does not actually say that Elijah prayed for the period in which it did not rain, but the thought in no way contradicts the account. The same Holy Spirit that inspired the writing of the Old Testament account also inspired the revealing of this additional information in James: it rained not for three and a half years because of Elijah's prayers.
Some, without thinking it through, might think that the period of three and a half years contradicts the passage in 1 Kings 18:1 which says that in the third year Elijah was told to go show himself to Ahab. The Old Testament does not say how much longer it was before the drought was broken. (It could have been six months!) Nor does the Old Testament account say from what time the three year period was measured. It could have been counted from some event that happened six months before the drought started. In other words, we could not know for certain how long the drought lasted if the Holy Spirit had not revealed it to us in the James passage, and in the account in Luke 4:25.
The account of Elijah's prayer for rain is told in detail in the Old Testament. In 1 Kings 18:20-45 we find that Elijah prayed seven times before the answer was visible. This is truly an example of a righteous man praying with prayer, or fervently praying. But it is the result that James wants the reader to notice. The drought was in effect because of the fervent request; and the rain came to break the drought for the same reason.
But, one may ask, do we have a right to pray for rain today? Most certainly! This would especially be true if the rain were for a righteous purpose. And God would answer the prayer as He answered Elijah: through natural means. Some may call it miraculous because God actually sends the thing asked. If this is the definition of a miracle, then God performs miracles today as much as He ever did, for He continues to answer prayer. We might note that a cloud (in Elijah's case) came from the horizon and grew larger. Then when the heavens opened up, they really had a rain! Strictly speaking, this is God working through providence (or through His normal way of working). Had there been no cloud in the sky with the sun shining sparkling and clear, and at the same time a tremendous rain was falling, this would have been God working through the miraculous (or through something other than His normal way of working). Although God sometimes answered prayers through miraculous means in the period when new revelations were being given through the prophets, we have no right to demand that God answer through His miracles today.
Since there are no new revelations being given (God's Word is complete and final), it is enough that He grants our petitions.
In the same way God will grant our requests for healing of the sick. Our petitions are heard and avail much with our heavenly Father. But we would have no right to demand that He must do the healing through miraculous means. There is no new revelation being given to be proved by the miracle. It is enough that He grants our requests and gives the healing. Is not this what we sought? (If we were really looking for a miracle rather than the healing, then our prayers were not honest!)
This brings us another thought; is it proper for a Christian to request something of God and remain passive, doing nothing to help, expecting that God will do it all? If God should give us our requests lying at our feet to be picked up, do we have the right to say: God this is your doing and not mine. Therefore, I am not going to stoop over to pick up the blessing. You must place it in my hand so that I will know You did it! How often we tempt God with this attitude! We ask God for healing, but at the same time demand that it must be a miracle; that God must do all of it; and that we shall do nothing. We fervently pray for healing, but refuse to wash the wounds with disinfectant (somehow claiming that God would not be doing the healing if we did). We ask God to heal the broken arm but will not see the doctor to have it set. Is this not tempting God even as the devil tempted Jesus to cast Himself down?
Our prayers for spiritual help and blessings are often no better. To pray that God would save a soul while we do nothing to bring it about, is insulting to God in that we are ignoring His revealed scheme of redemption. God has ordained to comfort others primarily through His saints. He desires to help others through making His children givers, even as He is a giver. His plan is that souls will be saved by the witness of His Word through those who already know Him. The New Testament abounds with such phrases as Ye are my witnesses, and through the foolishness of that which is preached. In both parable and commandment we have the admonition to go into all the world. If we could only realize the vanity of asking God for help but demanding that He not work His help through us, nor through natural means, nor through any means He has already chosen. And when He has already revealed His choice of working, it is for us to know and follow that revelation.
WHEN THE SAINT ERRS FROM THE TRUTH
Text
My brethren, if any among you err from the truth, and one convert him;
20.
let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.
Queries
488.
Who is specifically addressed in these two verses? 489. Is the person who errs from the truth a Christian, or non Christian? How do you know?
490.
From what truth is this brother erring?
491.
When he is converted, he is changed from what to what? (See James 5:20 for a clue to the answer).
492.
Is the expression let him know in James 5:20 a commandment? If so, whom do we let know this truth?
493.
The expression could also be second person plural, and as such would read know ye (indicative) or we know (imperative). Which reading makes the most sense in the context: let him know or know ye?
494.
Who is the sinner in verse twenty? (Has he been mentioned before?)
495.
What soul is saved from death?
496.
Whose sins are covered? (Look carefully to see whose sins need covering).
497.
From what kind of death is this soul saved?
498.
Does this passage indicate anything about the value of a human soul?
499.
Explain how a man who held to the once in grace always in grace doctrine might have difficulty with understanding this passage.
500.
How many times in chapter five has James addressed his readers with the affectionate title of brethren?
Paraphrases
A James 5:19.
My dear brothers, if any of you have fallen in sin, and someone changes him back to his former life with Christ;
20.
Let this someone know that anyone who leads a sinning Christian back to the Lord has saved that soul from death and has covered his many sins.
B.*James 5:19.
Dear brothers, if anyone has slipped away from God and no longer trusts the Lord, and someone helps him understand the Truth again,
20.
That person who brings him back to God will save a wandering soul from death and bring about the forgiveness of his many sins.
Summary
Brethren, if any of you sin then turn that one back to the Lord that his soul will be saved.
Comment
James here is referring to the sinning Christian. He is not speaking of someone who has sinned and has already repented. Nor is he speaking of someone who is sinning and has never been a Christian. He is speaking concerning the Christian who has erred from the truth and is now a sinner. If he is not converted, he is in danger of eternal death. His many sins are no longer covered by the blood of Christ because he has departed from Christ. His state is desperate for his soul is in as much danger as one who has never known the Lord Jesus.
The cause of this man's rejection of the blood of Christ is indicated by the expression err from the truth. He has either deceived himself or has been deceived until now he no longer believes nor follows the plain teaching of Jesus Christ in the New Testament. He knows to do good, but is not doing it. He knows the teaching of Christ, but has departed from it. Not only has he departed in heart, but he has departed in deed. He needs to be converted from the error of his way.
Some people believe that once a man is a Christian he can never again become in danger of eternal death. They claim that a Christian, though he may sin, cannot sin to the point of damnation. They believe God guarantees his repentance before death.
The doctrine is Calvanistic and contrary to the plain teaching of the New Testament. Hebrews 10:26 makes it clear that a Christian who continues to sin willfully is fallen from grace. In Hebrews 6:1-6 it is clear that while a former Christian remains in the state of sin he cannot be renewed to repentance. The warning is not an idle gesture about something that can never happen. Galatians 5:4 plainly states that Christians who put themselves back under the law system have fallen from grace. Paul warns of the danger of falling away in 1 Corinthians 9:27. All of the epistles of the New Testament are filled with warnings to Christians that they can go back into the mire of sin and lose their souls.
With this fact in mind, the James 5:19-20 passage is very clear in meaning. One who was once a Christian may need conversion as desperately as any other man. When the saint errs from the truth, the brethren should be most concerned to convert him to save his soul from death. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1).
The first phrase in verse twenty offers some difficulty in translation. The MMS do differ, but the let him know of our text is the best reading. The meaning would thus be: If any of you Christians err from the truth, and one man converts him, let that man know that he who converts a sinner. The Vatican MMS reading would be: If any of you Christians err from the truth, and one converts him ye know that he who converts a sinner..
In either case the intention is clear. James wishes to publicize the knowledge that a sinning Christian who is brought back to Christ is a soul saved from death. The death is eternal damnation, the second death of which the Bible warns. Most certainly repentance would not save a man from dying the death of this life, else no sincere Christian would die.
The multitude of sins that are covered are the sins of the sinner. Some hold to a peculiar doctrine of doing good to others to cover their own sins, but to so interpret this verse would be a twisted application. James has made it quite clear that the fallen saint has erred from the truth and is a man of sin that needs converting. When he repents, it is the sinner who is saved from death, so quite properly it is the sinner's sins that are covered by this repentance.
CHAPTER XI
FIVE REMEDIES FOR THE CHRISTIAN
Introduction
The trying situation in which the greedy rich have with-held wages from the poor has already been discussed by James. Following this, he admonishes the saint to be patient in his Christian life during this suffering. Christ will soon come, and the suffering will not be long.
Having given this general instruction, James now proceeds to list five differing situations of this life in which the Christian might find himself. In each situation, James gives a recommended action. Four of the five situations are adverse, so the action recommended may be said to be a remedy. One of the situations (happy, or merry) recommends an action that will enhance the situation rather than remedy it.
In all of these situations, Christ is the author of the solution. Whether giving Him praise, requests in prayer from Him, asking His intercession, or requesting strength and wisdom, He remains the Great Physician. He lifts the burden, heals the wounds of the soul, administers to the sick, and patches up the broken remains of quarreling saints. In Him, truly, the saint can live and move and have his entire existence. To live in, with, and for Christ is to have the peace that passes all understanding. There is no joy that compares to the joy unspeakable, and no hope other than hope through Him.
It is very fitting that this practical instruction from the pen of James should come to its conclusion with the most useful admonition of all. Here is real help for the saint in need. We not only have the source of the medicine given, but are told how to mix and apply it. It is like a string of jewels, each one beautiful as it fills its place on the string. Then, hanging at the end, are five of the most beautiful gems of all. Each one, clear and sparkling, promises joy and peace to its wearer. This is a necklace whose value is more than rubies. It is a chain of jewels for the child of the King!
Many commentators prefer to read this portion of the book as partly applying to Christians of all times, and partly applying to only the early church under the guidance of the special spiritual gifts. This author prefers the view that if a large part of these special instructions apply to the church of all times, then it is probably intended that the entire instruction applies to the church until Christ again comes.
EIGHT THREE-POINT SERMON STARTERS
WHEN THE SAINT SUFFERS James 5:13 a
Let Him Pray:
1.
To God who controls all.
2.
Through Christ who suffered in all points as we.
3.
For strength to bear it, if it need be.
WHEN A CHRISTIAN IS MERRY James 5:13 b
1.
Let him express his joy.
2.
Sing his praise unto God before men.
3.
Refuse to sing words and tunes that promote sensuousness and non-Christian influences.
ANOINTING WITH OIL James 5:14
1.
Practiced when appointed one to office (O.T. examples).
2.
An application upon the sick (Medicinal).
3.
Done in the name of Jesus.
ARE YOU SICK, BROTHER? James 5:14-15
1.
Call the elders of the church
(Doctor and medicine does nothing unless God consents).
2.
Let them pray over him, anointing with oil.
3.
God grants the healing; not the oil, nor the medicine, nor the doctorthough these have their part.
DIVINE HEALING James 5:13-15
1.
The sick call for the elders. (No healing meeting).
2.
God heals the sick. (In answer to prayer, through providence, to give more opportunity for service and/or repentance.
3.
God forgives sins of the sick (When they meet the New Testament requirements for forgiveness).
WHEN WE SIN ONE AGAINST ANOTHER James 5:16
1.
Desire to change the matter.
2.
Confess the fault to the person wronged.
3.
Pray for one another's repentant life and forgiveness.
WHEN THE CHRISTIAN ERRS James 5:19-20
1.
Our duty is to teach and let all know what to do when a Christian sins.
2.
A Christian's duty at the time one sins: to convert the sinner.
3.
The sinner's duty is to repent from the error of his ways.
A CHRISTIAN IN DANGER OF DEATH James 5:19-20
1.
Cause: (a) To err from the truth; (b) To become a sinner.
2.
Remedy: To convert the sinner.
3.
Result: (a) A soul saved from death; (b) A multitude of sins covered.