Vss. 14-18—In the old Mosaic economy, if a person walked uprightly with God, he was promised the mercies of God in his everyday life. One such mercy was to have good health. A faithful and obedient person could count on being preserved from sickness (Ex. 15:26; Deut. 7:15). However, in Christianity, this is not necessarily the case, though there is a special preserving care for "those that believe," over and above the care God has for all men (1 Tim. 4:10). Being a believer on the Lord Jesus Christ does not mean that we are exempt from getting sick. For example, the Apostle Paul walked with God but had "infirmities" in his body (2 Cor. 12:7-10). In this present economy, God uses such things as sickness in the path of faith to teach us valuable lessons and to form our Christian characters.
It is, therefore, a mistake to think that the gospel call includes a promise of wealth and freedom from sickness. Those who preach this false, "prosperity gospel" are mixing Judaic principles with Christianity. Such a message plays upon the covetous nature of fallen men and women, and draws them into the Christian profession for ulterior reasons—to gain health and wealth. In many cases there has not been a real work of faith in their souls at all. Scripture indicates that God may allow sickness to come our way as a means to correct us, if need be. Or, He may allow sickness in our lives, even when we are walking uprightly. Whatever the case is, if sickness does touch us, we need to understand that everything that happens in our lives is allowed of the Lord for our good and blessing. We are not to view a sickness coming upon us as an accident, but to see the Lord’s hand in it. This principle was mentioned in the first chapter.
The Prayer of the Elders
Vss. 14-15—Under the old covenant, God was faithful to all that He promised. Even when they had gone far from Him, and He had to chasten them, He remembered them in mercy (Hab. 3:2) and gave them manifestations of His healing power when some were sick. The strange happenings that occurred at "the pool of Siloam" are an example of this (John 5:1-5). An angel would come down at certain times and stir the waters of the pool and the person who got into the pool first got healed. Since these acts of mercy were intermittent, a person would have to wait quite some time for such an act of God to happen—and the blessing that was dispensed was always based on a person having to do something to gain it (Gal. 3:12).
Now that these Jewish converts were gathered on Christian ground and were in the assembly where "the name of the Lord" was, they had a resource for cases of sickness that was superior to what they had known in Judaism. A sick person could "call for the elders of the assembly" to come and "pray over him." They would anoint him "with oil" in the name of the Lord Jesus, and their "prayer of faith" would "heal the sick." This was not an intermittent thing, as was the case at the pool of Siloam, but something that could be done at any time. By calling for the elders "of the assembly," the person manifested faith in the fact that there was now a new place where the authority of the Lord rested—in the assembly of saints gathered unto His name (Matt. 18:19-20; 1 Cor. 5:4).
James says, "The Lord shall raise him up." Note: the power for healing is not in the elders, though some individuals in that day may have had the gift of healing (1 Cor. 12:9). Nor is the power in "the oil" that the elders use. It is not a question of how much faith the elders have or how much faith the sick person has, but having simple faith in the Lord Jesus in regard to this mighty act of healing. It is “the Lord" who raises him up. All the credit and praise, therefore, must go to Him.
Some have thought that this procedure (of anointing a sick person with oil) was a special Jewish provision for that day when things were in transition from Judaism to Christianity, and thus it is not something for Christians today. This is deducted from the fact that the apostles used anointing oil in their earthly ministry, which was a ministry having to do with the kingdom being set up on earth (Mark 6:13). Therefore, since we are heavenly citizens in Christianity (Phil. 3:20), they conclude that we should not be employing such rituals in this economy. However, there are outward things that are used in Christian ordinances; bread and wine are used in the breaking of bread, literal water is used in baptism, and head coverings are worn by sisters. These are outward things that are used literally in Christianity today. Therefore, there is no reason to think that the literal use of oil in these cases is something that shouldn't be practiced in Christianity. H. A. Ironside mentions in his book on the epistle of James that Mr. Darby and Mr. Bellett acted on these verses in many places in Dublin, and there were many remarkable healings that resulted. Mr. J. B. Dunlop reports that he personally called for the elders to pray over him on four different occasions, and each time he was raised up.
Sickness on Account of Sin
Mr. Darby wrote, "I do not doubt that a large part of sickness and trials of Christians are chastenings sent by God on account of things that are evil in His sight, which the conscience ought to have paid heed to, but which it neglected. God has been forced to produce in us the effect which self-judgment ought to have produced before Him" ("The World or Christ," p. 10).
If the person's sickness is the result of God's dealing with him on account of specific sins in his life, and he is repentant, James says that his sins "shall be forgiven him." He states this as a promise. This is an example of where governmental forgiveness and administrative forgiveness coalesce. Governmental forgiveness has to do with God seeing repentance in one of His erring children and lifting the discipline (chastening) He may have placed on him. It follows restorative forgiveness, which has to do with the erring person being restored in his soul to communion with God through the confession of his sins (1 John 1:9). Administrative forgiveness has to do with the elders (acting in conjunction with the assembly) administrating forgiveness to a repentant believer (John 20:23). It may also be in connection with a person's restoration to the fellowship of the saints, if he had been put way from the Lord's Table (2 Cor. 2:10).
It is noteworthy that there are two different words used here in the original language that are translated "sick." The first occurrence (vs. 14) has to do with sickness in the body, but the second occurrence has to do with distress and oppression of the mind (vs. 15). The second use of the word is only used in one other place in Scripture, where it says, "Wearied and faint in your minds" (Heb. 12:3). This indicates a mental distress. Our point in mentioning this is that whether the difficulty is physical or mental, the Lord can use the prayer of faith of the elders to lift it.
This passage shows that physical illness or mental distresses can be connected with a person's low spiritual state. As noted, the context of this passage in James has to do with healing sickness due to sin in one's life. However, the fact that it says, "If he have committed sins...." shows that not all sickness is a result of God's governmental judgment on account of a course of sin in a person's life. In this regard, Mr. Darby wrote, "It would, however, be untrue to suppose that all afflictions are such. Though they are so sometimes, they are not always sent because of sin." Hence, the elders may be called to pray over a person when there is no specific sin involved. However, from 1 John 5:16 we learn that the elders need to have spiritual discernment as to whether they should pray for the individual in this way. It says, "There is a sin unto death: I do not say that he shall pray for it." This means that in some cases, if the elders discern that it is a sickness "unto death," they may not feel free to pray for healing.
Further to this, it should be pointed out that the sick person is to "call" for the elders. The elders should not interfere with what God is doing in a person's life and volunteer to come and pray for them. God will honour the faith of the sick person in calling for the elders, even if the call is feeble.
Vs. 16a—James goes on to show that it's possible that the healing, which the elders have been called to pray for, could be hindered. If the person has outstanding offences toward others that he has not settled, or he holds a grudge against someone, or he will not forgive a person for some reason, he needs to address these things first (Matt. 5:23-24; Mark 11:24-26). James says, "Confess therefore your offences to one another, and pray for one another, that ye may be healed." The use of the words, "therefore" and "that" show that clearing these things up is connected with the healing process. Hence, the confession that James is referring to here is that which the person desiring to be healed needs to make to whoever he or she has offended, so that there would be nothing on their part that would hinder the healing process.
In Christianity, there should be an openness and a transparency among brethren. If we have offended someone—and we "often" do (chap. 3:2)—we should want to make things right by confessing our offence to the one whom we have offended. And thus, God would be happy to answer our prayers regarding our physical healing. James is not encouraging the saints to randomly disclose their sins to one another which they have committed before they were saved—which have been judged and washed away in the blood of Christ. This would be a pointless exercise, and in many cases, quite defiling. The confession that James is referring to here is regarding an offence that the person seeking healing may be guilty of, and perhaps has caused a breach of fellowship between brethren. His point is that we cannot expect to be healed of a physical malady, by having the elders pray for us, if we have some matter that is unsettled with a brother or a sister.
Elijah's Prayers
Vss. 16b-18—James goes on to give us some encouraging words in connection with the power of prayer. He says, "The fervent supplication of a righteous man has much power." To illustrate the power in prayer, he directs us to two prayers of Elijah (1 Kings 17-18). In order to negate any thought in our minds that this man was some super-believer whose prayer life we could never match, James reminds us that he was a man "subject to like passions as we are." Elijah had his failures, but God still answered his prayers in a remarkable way. They were answered according to the goodness in the heart of God, not according to Elijah's faithfulness. This should encourage us to pray.
In connection with Elijah's first prayer—"that it might not rain"—we must not look at it for its imprecatory qualities, but for its example of praying intelligently and in the current of the mind of God. He knew from the Scriptures that if the people departed from God, God would chasten them by withholding rain (Lev. 26:1-20; Deut. 11:17). Since the northern kingdom of Israel (the ten tribes) had turned away from Jehovah and had adopted Baal-worship as their religion, Elijah knew what was coming and prayed in concert with the ways of God in the matter. It is not for us in this Christian economy to pray against people in an imprecatory way—that is, to invoke curses and judgments on them. Elijah is not an example for us in this.
Elijah's second prayer on Mount Carmel is recorded in 1 Kings 18:41-45. It is in connection with the restoration of the backsliding nation of Israel to Jehovah and their consequent blessing. Three and a half years after the first prayer, Elijah "prayed again, and the heavens gave rain, and the earth brought forth her fruit" (vs. 18). This is something that we surely want to emulate in our prayers. We should desire the good and blessing of all men, and should pray to that end. This is what Elijah did.
James does not mention the earnestness with which Elijah prayed on that occasion. But in turning to the account in 1 Kings 18, we see many significant elements of fervent prayer by this righteous man—all of which we need to have in our prayers.
Elements of Elijah's Prayer on Carmel
Intelligence—He said, "There is a sound of abundance of rain" (vs. 41). The people had turned back to the Lord, and as a result, Elijah knew that God's will would be to open the heavens and send rain, because God always rewards obedience (Deut. 11:13-15; 1 John 5:14 –"according to His will").
Communion—"Elijah went up the top of Carmel." This implies nearness to God (vs. 42a; John 15:7 – "If ye abide in Me...").
Humility—He "cast himself down upon the earth" (vs. 42b).
Dependence—He "put his face between his knees" (vs. 42c).
Faith—He said, "Go up now, look toward the sea" (vs. 43a; Col. 4:2; Eph. 6:18 – "watching thereunto").
Perseverance—He said, "Go again seven times" (vs. 43b; Eph. 6:18 – "with all perseverance").
Confidence—He said, "Go up, say unto Ahab, Prepare thy chariot" (vs. 44; 1 John 3:21-22 – "We have confidence toward God").
Restoring a Wayward Brother
Vss. 19-20—The subject throughout this whole passage has been in connection with restoring individuals who have gotten off the path. We have seen the elders of the assembly praying in regard to the restoration of a believer who has been sick on account of God's chastening hand being laid upon him. We have also looked at Elijah as illustrating the need for praying in communion with the mind of God in connection with backslidden persons. But now in these last two verses of the chapter, we have the exercise of brethren to go after a wayward believer and bring him back.
In the case of the person who has been sick, God has used his sickness to turn him back to the Lord. In turning to the elders, he is calling for help. Hence, repentance has been going on in the individual. But in the situation that we are about to consider, the person is not calling for help. Hence, the work of repentance has not begun in his soul yet. This latter case, therefore, is far more difficult. Even though it is a monumental task, James places the onus on his brethren to go and bring him back. How are they to accomplish this? In order for one to turn back to the Lord, there must be repentance—a change of mind and a passing of judgment on all that has been done wrong. Therefore, those who seek to restore the wayward brother must minister to him in such a way that his heart and conscience are reached.
Also, it should be noted that those who are to do this restorative work are not necessarily the elders in the assembly. James simply says, "And one convert him [bring him back]." This "one" could be any brother or sister who has the wayward person on their heart. We are all our "brother's keeper" (Gen. 4:9), and we should all care enough to go after him. Abram went after Lot and brought him back (Gen. 14:14-16). The Apostle Paul touches on this needed ministry in Galatians 6:1: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Note: this does not require a special gift. The only thing that is needed is spirituality and a genuine care for the person who has erred. This will lead us, not only to pray for him, but also to go after him and bring him back, if possible.
James seeks to encourage us in this work, saying, "Let him know, that he which converteth [brings back] the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." This is not written to the erring brother, but to those who care for him. It shows that labouring to restore souls is a rewarding work. God grants joy and a special sense of His approval to the one who goes after a wayward brother or sister. Saving the person "from the error of his way" refers to him being prevented, through repentance, from going deeper into sin, and thus feeling the governmental consequences of it. The chastening of God will follow an erring believer—even to shortening his life on earth through "death." Many wayward children of God have died prematurely under the chastening hand of God because of their unwillingness to judge the course of sin that they were on. Ecclesiastes warns, "Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?" (Eccl. 7:17).
The one who seeks to restore the erring brother may learn of sins in the person's life, but "love shall cover the multitude of sins" (1 Peter 4:8) and not broadcast those things before the world and further muddy the Christian testimony. Love covers that which has been judged and put away.
This work of seeking the welfare and restoration of others is another evidence of a person having faith. If we truly believe on the Lord Jesus, we will love others who believe on Him, and if one such believer errs in the path, love in us will seek to restore him (1 John 5:1). Divine love in a believer will seek to lead the erring person to repentance so that he judges himself and returns to the Lord. If a person is not a true believer, but a mere professor, he will not be concerned for a wayward person, and thus manifests evidence that he is not truly a believer.
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In summary, we have seen James challenging those who have faith to exhibit it in various ways in the everyday situations of life so that it is clear to all that they are true believers on the Lord Jesus Christ.