Post #20 1700 Years of the Nicene Creed - "He suffered and was buried" - Did Jesus Christ Descend Into Hades?

Introduction:

    As we continue in our series on "1700 Years of the Nicene Creed", we come now to that part of the creed that confesses the suffering and burial of our Lord. In the Apostle's Creed, we find a section that confesses similarly the burial of our Lord, with an additional phrase, though added later in the Apostle's Creed's development, yet served to explain why our Lord's burial is just as important as He being "crucified under Pontus Pilate" and "raised from the dead on the third day". That additional phrase in the Apostle's Creed reads:

"He descended into Hell" or as some more recent versions translate "He descended to the dead" (see The Apostles' Creed | Reformed Standards ). 

    The family resemblance between the earlier Apostle's Creed and it's larger cousins "The Creed of Nicaea 325" and "The Nicene-Constantinopolitan Creed of 381) have been compared by earlier scholars such as Phillip Schaff in his work on the early Christian creeds. 

    The suffering and burial of Jesus Christ was confessed in both editions of the Nicene Creed (325 and 381). Dr. Tom Nettles, Professor of Historical Theology at The Southern Baptist Theological Seminary in Louisville, Ky, has noted how the early church fathers affirmed the descent of Christ into Hades as part of His overall humiliation and suffering for the sake of His people, so that they would not have to undergo the same as a consequence of their uniting to Him by faith (to read Dr. Nettles full article, click here He Descended Into Hell | Modern Reformation. ). 

    These brief observations lead me to believe that a case can be made for using the doctrine of Christ's descent into hades as a way of explaining the meaning and significance of the Nicene Creed's statement: "He suffered and was buried". 

    What I want to do in this post is to use the historic doctrine of the descent of Christ into Hell as a means of expounding this phrase of the Nicene Creed "He Suffered and was buried". 

Jesus Proclaimed Victory Upon His Death And Burial

       If one were to read church fathers such as Clement of Rome, Clement of Alexandria, and Origen, such early writers expressed the work of Christ's descent into Hell as part of his overall work of suffering and humiliation. More importantly, the Biblical record itself provides enough Scriptural data to construct a picture of what Jesus did in the intervening time between His death and resurrection. 

    The four Gospels detail the events of Christ's death, burial and resurrection.  The remainder of the New Testament (Acts, 21 Epistles and Revelation) unfold the meaning what He achieved. The Apostle Peter in his first epistle aims to show how we as Christians ought to stand firm in God's grace (1 Peter 5:12). Peter's letter ties in our ability to stand in such grace to what Jesus Christ accomplished.  1 Peter 3:18-20 will act as our telescope to view the New Testament passages that reference the events that transpired after Jesus "suffered and was buried". To do this, we will consider the following two main thoughts:

A. The Purpose of Christ's Accomplished Work - reconciliation.  1 Peter 3:18

B. The Proclamation of Christ's Accomplished Work - Victory.  1 Peter 3:19-20

    Let's note that first point.

A. Purpose of Christ’s Victorious Work – Reconciliation 3:18 

i. What did He do? He died 

    He died for sins.  As Dr. Danny Akin of Southwestern Baptist Theological Seminary once noted: "He lived the life I couldn't live and He died the death I should have died."

ii. Whom did He die for? The unjust 

Romans 5:6-8 states - "For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us." 

     Jesus' death on behalf of sinners accomplished two necessary effects required for reconciliation with God. The first necessary effect was expiation, that is, the removal of the cause of God's wrath upon us - our sin (Romans 5:10). The second effect had to do with propitiation, that is, the satisfaction of God's wrath (1 John 2:2). Below in the next thought (point "iii"), we see why expiation (taking away of sin) and propitiation (satisfying wrath) are necessary for reconciliation.

iii. Why did he die? To bring us to God (reconciliation) 

Dr. Michael Horton notes: 

"The result of God's wrath being satisfied is reconciliation. Just as we are first of all passive subjects of God's wrath when God propitiates, we are passive subjects of God's reconciliation at the cross.  We do not reconcile ourselves to God; God reconciles Himself to us and us to Him."1

iv. How did He do it? Death and resurrection

    Christ's death, burial and resurrection are at the heart of the Gospel (1 Corinthians 15:1-4). The New Testament mostly focuses upon Christ's death and resurrection.  However, what went on during the three days He was buried is not explained in near as much detail as the two book-ends of the Gospel: namely Christ's death and resurrection.  

     Death and Resurrection serve to explain how Christ accomplished what he achieved. What He did in His burial (down below) reveals some of the behind (and under) the scenes work He did in insuring our ability to walk as believers in His Victorious work. 

B. Proclamation of Christ’s Victorious Work – Victory 3:19-20 

i. What did He do between His death &    resurrection? Proclaimed victory 3:19 

    John MacArthur has perhaps explained this text better than just about everyone I've read or heard: 

"He was announcing, proclaiming (and) heralding a triumph. About what? It must be pretty obvious, about His triumph over sin, about His triumph over death, about His triumph over hell, about His triumph over demons, about His triumph over Satan." 2

ii. To whom did He proclaim His victory? The  demons reserved for judgment. 3:19-20 

         If we were to attempt to offer an outline of what Jesus did between His death and resurrection, we could maybe understand why He went to proclaim His victory to the demonic realm.  Much activity was done by Christ in this short-span of time. 

         First He went immediately into the presence of His Father by way of the Holy Spirit in his human spirit to present His once and for all sacrifice (Hebrew 9:15). 

          Next, He went down into those regions of hell where some of the demons (especially those who rebelled in Noah's day) are being reserved for judgment. 

          Thirdly, Christ would had released the Old Testament saints from the righteous realm of the dead (i.e. paradise) to lead the captives out to where they could come with Him to where the saints go in this age (Ephesians 4:8-11). Some have connected this particular event to when the saints came out of their tombs in Matthew 27:52-53.

          Fourthly, Christ's proclamation of victory insures that hell will not prevail against the church (Matthew 16:18) as well as fulfilling the fact of His triumph over the demonic realm (Colossians 2:14-15). 

         Fifthly, Christ's resurrection from the dead meant He had completed His mission of proclamation and thus He arose as a victorious King, subduing all cosmic powers under Himself (Acts 2:24; 1 Peter 3:22).

iii. Why did he proclaim His victory? To guarantee Christian victory 1 Peter 3:19-20. 

         He did this to pave the way for what would be His ascension into Heaven 40 days after His resurrection from the dead (Ephesians 4:7-10). 

iv. What was His victory over? Sin (1 Pet 3:18), hell (1 Pet 3:19-20; Col 2:11-12), grave (3:18,21b)

Revelation 1:4-5 states - 

"John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood".

Closing thoughts:

    In today's post we attempted to expound on the Nicene Creed's statement "He suffered and was buried" by using the phrase from the Nicene Creed "He descended into Hell". Jesus underwent this to proclaim His victory over death and hell. He suffered the wrath of God on the cross and when He died, He in His soul presented His once and for all sacrifice to the Father and then proclaimed victory to the spiritual forces of darkness, set free the Old Testament saints from the paradise region of Hades, and solidified His intent to rise from the dead. 

Endnotes:

1. Michael Horton. The Christian Faith - A Systematic Theology for Pilgrims on the Way. Zondervan. 2011. Page 500

2. http://www.gty.org/resources/sermons/60-37/the-triumph-of-christs-suffering-part-2

Post #5 The Meaning Of Anointing With Oil In James 5:13-16 - Final Thoughts And Applications

 

Introduction:

    In this series of posts on anointing with oil in the name of the Lord, we have explored James 5:13-16. We have considered thus far the need for prayer when seeking God for healing here Growing Christian Resources: Post #1 The Meaning Of Anointing With Oil In James 5:13-16 - Prayer Is A Pre-requisite To Anointing With Oil, as well as demonstrating God's concern for those who are physically ill in the church here Growing Christian Resources: Post #2 The Meaning Of Anointing With Oil In James 5:13-16 - How We Know God Is Concerned About Those Who Are Ill In The Church Today. 

    In the third post of this series here Growing Christian Resources: Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church we looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a. In the last post here Growing Christian Resources: Post #4 The Meaning Of Anointing With Oil In James 5:13-16 - The Spiritual Benefits Promised In Anointing WIth Oil we focused attention on the spiritual benefits that are offered by God in the act of anointing with oil in the name of the Lord in James 5:15b. 

    Today's post moves the study into James 5:16, with particular interest in
How God's power and provision to heal ought to be more emphasized in the church's teaching and pastoral ministry. James 5:16. We also plan to conclude the series today with some final practical applications related to this important command given to the local church.

Commentary:

James 5:16 "Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much." (NASB)

    The instructions James writes forth here in verse 16 are very public and very candid in how they portray a church family. It amazes this writer how freely James dispenses these instructions on administering anointing with oil as a necessary practice for the church, and how few churches practice it today. Could it be that developing greater love for one another and trusting relationships of care and concern are more important to God's plan for His church than chasing after success and size? 

    The verb translated "confess" reinforces in its meaning the idea of full disclosure of one's personal status to one another (which of course presumes already developed trust between believers in their fellowship with one another). Pastors, Elders and Deacons all need to work closely together in shepherding the local church membership with love and care. In Romans 10:9 we read in the NASB - 

"that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved". 

    Here in James 5:16, the verb "confess" communicates that if a person is hiding any sin, they need to "unhide it" and tell those church members whom they trust or know (good elders and pastors develop such rapport with their people). The context indicates that those receiving the confession may need to do the same. It is then that James follows with the command for the membership in this circumstance to "pray on behalf of one another".

    Now the question is: for what purpose are these commands being set forth by James in verse 16? The purpose of the commands in James 5:16 and the place of prayer throughout the text is clearly stated. Church members are called to a higher degree of Christ-like compassion and love.

    Many churches today don't practice anointing with oil due to unfamiliarity or fear of introducing something weird into the church's life. May it be suggested that whenever the pastoral leadership and church membership have grown close together in a mutual, trusting relationship, acts of compassion such as anointing with oil won't be viewed as "weird", but rather as requested acts of pastoral ministry. 

    Moreover, increased familiarity with the scriptures' teaching on God's healing provision and the avoidance of extremes can diminish the sense of awkwardness concerning the teaching of God's healing provision.

What ought we to do after the act of anointing with oil is done?

    This then leads to another question: what ought we to do after the act of anointing with oil has taken place? Does the one who received the anointing and those who performed it continue to pray? If so, why? 

    The first question can be answered with a simple answer: pray! The second question can also be answered with a short answer: "yes" - both the receiver of the anointing and those performing it need to keep on praying". By seeing how much anointing with oil is to be part of the church's overall life, God's provision and power to heal ought to become more mentioned in church's practical ministry to its people.

Conclusion and life applications

    The ultimate goal of this study has been to take what we glean in observation and interpretation and apply it to people who need it the most. To bring home the life application of this series, I will take the headings we assigned throughout the study and render them into points for teaching, preaching and practical ministry situations.

1. Prayer is necessary to prepare for anointing with oil. James 5:13. 

    Unless the person with the illness and the church leadership (and really the whole church itself) is prefacing this act with prayer, nothing will come of it.

2. Physical sickness is being described in James 5:14. 

    This point may sound obvious, however the fact that so few churches ever think of anointing with oil as a first option necessitates the mention of this point. In terms of how serious the illness needs to be before calling forth the elders (in other words, if someone has a cold) can only be determined by the instructions contained in the passage itself. By consistent application of James 5:13-16, the ill patient and the leadership of the church can discerned through prayer when, where, and how to exercise this act of anointing with oil.

3. People in the church requesting anointing with oil. James 5:14-15. 

    We can note what it looks like from beginning to end when someone requests to be anointed with oil in the name of the Lord.

a. The request must be made to the representative church leadership. James 5:14

b. God can deliver healing immediately, eventually or ultimately following the act of anointing with oil. James 5:15a

c. Particular spiritual provisions such as forgiveness of sin and spiritual strengthening are guaranteed in the act of anointing with oil. James 5:15b

d. Anointing with oil in the name of the Lord can be done privately but is set forth as a public act in the life of the church, so that the church body can participate in encouraging the one who is sick. James 5:16

4. Persist in prayer for the sake of receiving your healing, whether immediately, in the near future or ultimately in Heaven. 

    This final point is to underscore that God desires to heal and has the power to heal. The only element to which none are told is the timing. God wills to heal, this we know. However, God's purpose determines when to heal. He can heal immediately, however He can also choose to heal that person ultimately when they leave this world. A third possibility may be that the person is healed eventually. When instructing people in the anointing of oil, I would urge them to not stop praying, but ever persist in being receptive to God's healing virtue.

    There will always be the mysterious elements of healing that we do not know, however we must not grow discouraged nor doubt the goodness and power of God. Well, that concludes this study of physical healing and anointing with oil in the name of the Lord in James 5:13-16. My prayer is that readers will find this useful and beneficial in ministry and private devotional situations. To God be the glory!

Post #4 The Meaning Of Anointing With Oil In James 5:13-16 - The Spiritual Benefits Promised In Anointing WIth Oil

 

Introduction:  

    We have considered thus far the need for prayer when seeking God for healing, as well as demonstrating God's concern for those who are physically ill in the church. In the last post we looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a here Growing Christian Resources: Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church.  

    In today's post we want to consider the spiritual benefits that are offered by God in the act of anointing with oil in the name of the Lord in James 5:15b.

Particular spiritual provisions available in the act of anointing with oil.  James 5:15

Commentary: James 5:15b "and if he has committed sin, it will be forgiven him." We have here a second provision that is explicitly spiritual - the forgiveness of sins. At issue of course is the level of certainty to be found in the forgiveness of sin upon one's confession of them at the time of anointing. The grammar of the text indicates that forgiveness of sins is available and immediate.

    The next clause: "will be forgiven of him" speaks of a specific certainty of forgiveness. At least in this blogger's mind, the parallel grammar of both halves of this verse should not result in saying one provision is only probable and the second provision is certain. 

    The reader is invited to review the comments made previously to see that there does indeed seem to be a definite promise of healing, just as much as there is a definite promise of forgiveness of sin upon one's confession of them.

    Physical healing and forgiveness of sins appear to operate on similar principles, save one - guaranteed immediacy. We know from other scriptures that whenever we confess our sins to the Lord, forgiveness is immediate (Psalm 51:2; Proverbs 28:13; Romans 3:24-26; 1 John 1:9 ). However, healing can vary from immediate healing (Mark 7:31-37) to progressive healing or the complete healing taking place with a time span in between (Mark 8:22-26).

    The great Lutheran commentator R.C.H Lenski wrote in his commentary: "Interpretation of the Epistle of Hebrews and the Epistle of James", page 664 on this verse: 

"The application of oil soothes the body to a certain degree; the prayer comforts and strengthens the mind and the soul by placing the patient into the Lord's hand with faith and confidence in his gracious will. It is the Lord who raises up the patient to renewed strength and health."

Lenski later adds: 

    "The prayer directed to him moves him even as he himself has promised. The elders do not bid the patients to rise up and walk. The Lord will raise them up in recovery. The fact that the natural means are not to be discarded as some fanatics demand the mention of oil sufficiently indicates, to say nothing about the further teaching of scripture."

More next time...

Post #3 The Meaning Of Anointing With Oil In James 5:13-16 - How It Is To Be Practiced In The Church

 

Introduction:  

    We have in the last couple of posts considered introductory issues related to James 5:13-16 as well as God's concern for those who are physically ill. Today's post will consider the actual command of anointing with oil and track out how it is to operate from beginning to end. We will also deal directly with what manner of provision of healing is available or promised in the act of anointing with oil in the name of the Lord.

How the command to be anointed with oil in the name of the Lord is to be carried out in the church. James 5:14 

Commentary: 

James 5:14b The sick congregant must submit to the Elders and leadership of the church. To make such a request is an act of humility. Humility before the Lord can move God to act on behalf of that person and lift them up in due season (see 1 Peter 5:6). James then writes "let them offer a purposeful prayer". Quite literally, the Elders are being commanded to fulfill the request of the sick congregant and come to pray with and over that person.

James 5:14c As the Elders meet to pray with the sick congregant, there had to be an attending physical act, a sign corresponding to both their expression of faith and the God to whom they appeal. The sign mentioned here in James' text is that of anointing oil. 

    Standard word-study references explain the word translated "anointing" as referring to the application of oil by anointing with a household remedy. In addition to James 5:14, we see the following pattern set by Jesus and the disciples in Mark 6:13 - "And they were casting out many demons and were anointing with oil many sick people and healing them."

    The use of oil in the scriptures often signifies the Holy Spirit and the power and favor of God being bestowed on that individual (Exodus 30; 1 John 2:20,27). One reference work discusses how in ancient Greece, anointing oil was used for rubbing sore muscles in gymnasts or athletes. This background may partly inform James 5:14, suggesting the picture of Elders administering the oil to the person in a rubbing or topical application. They would accompany their anointing with the prayers.   

The manner of the provision of healing promised in the act of anointing with oil. James 5:15

Commentary: James 5:15a This particular verse is perhaps the most scrutinized and disagreed upon sentence in James 5:13-16. At issue is how much certainty of healing is promised in the passage. James 5:15a could be rendered: "and the prayer from faith will save the one who is severely ill and the Lord will raise Him up." 

    The phrase translated "severely ill" refers to somebody who is in a continual state of illness or hopeless sickness. The third edition "A Greek-English Lexicon of the New Testament and other early Christian literature" lists maladies caused by anxiety as well as pain. The illness can include what we would term today psychological difficulties that stem from the physical body. The Bible consistently presents us as embodied souls with the perception of eternity written on our hearts - i.e. a spirit or spiritual awareness that is exercised by the soul or seat of human personality. It is not surprising that physical diseases would follow from a soul under durress.

    In these verses, the prescription of anointing with oil is for those who are experiencing perhaps more common and non-terminal illnesses (James 5:14 i.e - "is anyone sick among you") all the way to those in the worst condition (James 5:15 "severely ill"). 

    The question before the reader is of course how much certainty of healing is promised in the verbs translated "will save" and "will raise"? Let's note three observations:

1. First of all, in terms of the definitions of "will save" and "will raise", some interpreters have tried to make "will save" a term referring to spiritual healing, since the verb is often used in contexts describing salvation. However, there are numerous passages referenced by others that show this verb as referring specifically to saving or freeing from disease (Mt 9:22a; Mk 5:34; 10:52; Lk 8:48; 17:19; 18:42 compared to James 5:15). One way of rendering this verb to bring out its meaning could be "restore". 

    The second verb translated "to raise" or "will raise" can also be legitimately translated "to restore to health" in James 5:15 (2nd edition, Bauer Ardnt Gingrich Greek Lexicon, page 214). Thus, when we consider that God is offering the opportunity for physical restoration, the provision promised within this setting is specified and made definite. As to whether there is an immediate restoration/healing or progressive restoration/healing at a later time cannot be determined from the passage.

2. Secondly, both verbs are in the future tense. As the name of the tense suggests, both verbs are referring to a state or reality that is not current in the writing of the speaker or the experience of the readers. 

3. Thirdly, James appears to be prescribing a remedy for those in the church who are suffering all kinds of diseases.

Closing thoughts for today

    In general terms, the outcome of healing should never be doubted. As was stated already, the only thing we are not told in the text is how long of time could pass between the administering of the anointing oil and the healing performed by the Lord. 

      The Lord can choose to heal right-then-and-there, later, or ultimately when the Christian goes to Heaven. Other purposes may be in view that the believer doesn't know. Whether spiritual, emotional, or physical strengthening, anointing with oil enables the church leadership to represent the church body and to remind the infirmed believer in Jesus Christ that they're not alone.

Post #2 The Meaning Of Anointing With Oil In James 5:13-16 - How We Know God Is Concerned About Those Who Are Ill In The Church Today

Introduction:

    I begin today's post with James 5:13-16...

James 5:13-16 (NASB) "Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15 and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much."

    In our last post here Growing Christian Resources: Post #1 The Meaning Of Anointing With Oil In James 5:13-16 - Prayer Is A Pre-requisite To Anointing With Oil , we began talking about the necessity of prayer and its relationship to physical healing in the scriptures. Today we continue our study of James 5:13-16 by noting the nature of the ailments being described by James.

    Over the years I have talked to pastors and congregants alike who differ on what they think is being addressed here by James. Some tend to think he is only dealing with spiritual sicknesses or sins and thus there is no provision of healing whatsoever in the passage. Others tend to believe that only major illnesses are being addressed by James. Hence, only when a person is extremely sick should they then call for the elders of the church. As always, we must let the scriptures guide us, and so a word study of the terms for "sickness" in James 5:14 will be undertaken.
 

   As the heading below will communicate, James is addressing those in the church who are dealing with physical ailments in James 5:14. May the Lord use these studies to illuminate His people to the truths of His word.

Ministry to those in the church who are physically sick - James 5:14 

Commentary: James 5:14

    "Is anyone sick among you.....".The word that must be immediately understood in this text is the noun translated "sick". The question before the interpreter is: "what manner of weakness or infirmity is being referred to here by James"? In consulting reliable resources that aid in studying words in the original languages (Liddell and Scott Greek Lexicon; Bauer, Ardnt, and Danker Greek Lexicon of the New Testament and other Greek literature), here are the meanings we find:

a. in body, feeble, sickly. 

b. in mind, and the like.

c. in power, weak, feeble.

d. in property, weak, poor. 

e. feeling or status of insignificance

    In another standard reference work (Louw and Nida Lexicon based on Semantic Domains), we see the following range of meanings in the verb ασθενεω (as-thi-neo, "sick, sickness") here in James.

a. body of weakness be sick or weakness of any kind 

b. weakness of any kind. 2 Cor 12:10; 13:3

c. figuratively, religious or moral weakness. Romans 14:2; 1 Cor 8:11

d. be weak economical, be weak in need. Acts 20:35

    Let the reader note that whenever performing any word study, it is important to list all of the possible meanings first, followed by eliminating the options that do not fit the context or that are not listed as cross references in the lexicon. The meaning of a given word is determined by how the author uses it, which is how one goes about determining which lexical (i.e. definition) and semantic (i.e. meaning) applies to the word in the given context. 

    James is addressing those Christians in the church that have physical ailments that could range from the mild to the most severe. Based upon the context of James 5:13-16, the meanings that make sense are those that are physical in nature.

Life practical conclusions:

    Why labor this point? Some people tend to limit James' instructions to those who are experience non-physical ailments. However, the context and word studies clearly indicate that physical illness is the primary target of James' instructions. As the Holy Spirit supervised the writing of this Epistle by James, He clearly expressed God's concern and intention for His church to minister to those who are physically ill.

    When Jesus and the Apostles were proclaiming the Gospel and the revelation of God's Kingdom and New Covenant promises, they had to establish God's additional revelation of Jesus as God-incarnate, His atoning work, and resurrection by miracles. God gave the gifts of working of miracles and healings mainly to the Apostles and their associates to demonstrate that the message about Jesus was life-transforming and true. 

    As that first generation of Apostles and the earliest churches planted by them passed off the scene, God had ordained that any healing that took place would be by His Providence, rather than through specifically gifted individuals. This is why as early as 25 years after Jesus had risen and ascended, the Book of James included these instructions on anointing with oil, since any healing that would occur was to be done by prayer for the sick and anointing as governed by God's will, purpose, and providential effort. 

     What this also points to is that whenever we see institutions such as hospitals, mankind by common grace and general revelation is intuitively recognizing indirectly God's ability and desire to address physical sickness. God's work of healing primarily, if not exclusively, occurs through various ways of providence (prayer, anointing with oil, places like hospitals, people in the medical profession) and far less so through extraordinary providences or miraculously gifted individuals. This is why even if they don't acknowledge such truths, mankind as God's image bearers are not satisfied in letting diseases run their courses unabated.

    James 5:13-16 were given for our instruction and application. The responsibility we have to explain the whole counsel of God, including healing, is both a very pastoral, personal and precise need in the church today. In our next post, we will consider the commands given to both the sick congregant and the church leadership.

Post #1 The Meaning Of Anointing With Oil In James 5:13-16 - Prayer Is A Pre-requisite To Anointing With Oil

Introduction:

    I thought I would do a short blog series on the subject of anointing with oil. Recently in the church where I pastor, I have had the privilege of anointing two of our church members. The theology, Biblical warrant, and questions about God's timing and purpose in healing will provide our focus for this post and the next several. First, I'll cite the key text that supports this practice. I will then offer some exposition and applications. First the main passage.

James 5:13-16 (NASB) "Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15 and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much."

What I have experienced as a pastor over the years in the realm of sickness and healing.

    As a pastor I often experience the direct impact illness and suffering has in the lives of church members, my own family and in my own life. The subject of God's healing power and will to heal is an issue that I have found to be both encouraging and mysterious. 

    Oftentimes when reading anything on the subject, one will encounter one of two extremes: 

1. Either God wills all Christians to not be sick or....

2. He is in a general sense no longer performing miraculous acts of healing in the church. 

       To offset these two extreme positions, this author has found James 5:13-16 to be very helpful in shedding light on this very personal, emotionally charged and what can be spiritually liberating subject.

Main point and plan of this study in James 5:13-16. 

    In order to encourage the study and application this text, a fresh exegesis (that is, a leading out of the meaning of God's Words) on James 5:13-16 will be offered, along with life applicational headings and commentary. Hence, the next several posts aim to achieve the following: to better understand God's will and purposes in the healing of Christians who submit themselves to the prescribed rite of anointing with oil. The reader is urged to pray and ask the Holy Spirit for illumination prior to study. The Spirit is the One who makes the text plain to the believer's understanding and application. (see 1 Corinthians 2:10-13; 1 John 2:20,27)

A Quick note on the identity of James.  

    Who is the "James" that authored our main text? James was the half-brother of Jesus according to the flesh and was likely the author of this earliest of New Testament letters. The Book of James (or as it is called by its Greek title: "The Book of Jacob") predates the Gospel of Matthew by at least five years, making it the first composed canonical book of the New Testament. 

    James' letter gives insight into what the early church practiced and believed in what was less than 15 years after the birth of the church on the day of Pentecost in Acts 2. One of the areas James enables us to sort is what the early church believed on the subject of healing, confession of sins and prayer. 

    James would have witnessed first- hand the healing ministry of his famous half-brother Jesus. Even though James did not believe on Jesus as the Messiah, Savior and Lord during that time, he did express faith in Him following a post-resurrection appearance by Jesus to him according to 1 Corinthians 15:7. 

    James' Epistle is valuable in that it has many parallel statements and teachings similar to Jesus, including healing. This brief background aids in us seeing how important James 5:13-16 is in enhancing one's understanding of physical healing in the scriptures. 

The Necessity of Prayer when dealing with sickness. James 5:13

James 5:13 "Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises."

    James begins with the question: Is anyone among you suffering affliction? The verb translated "suffering" is defined by scholar Dr. William Mounce as referring to "suffering evil or afflictions, to be troubled, dejected and to show endurance in the face of trials." 

    James is addressing those readers whom are currently experiencing not just mental, but also physical afflictions. The context of the passage suggests physical ailments being experienced in the congregation.

    To see where this particular verb is used elsewhere in scripture, Paul writes to Timothy In 2 Timothy 2:9 - 

"for which I suffer hardship  even to imprisonment as a criminal; but the word of God is not imprisoned." 

    Paul was in a dungeon and undoubtedly was facing physical difficulties due to exposure and deteriorating conditions. 

    In the one other place we find this verb in the New Testament, 2 Timothy 4:5, the context suggests more emotional difficulties found often in ministry: 

"But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry." 

    Clearly there were people in the church who were sick, otherwise James would not have raised the question. What is his suggestion? Keep on praying.
We sometimes pray once or twice for people and then give up. In the text of James 5:13, whatever praying was begun, it must not cease. We should not give up whenever we don't see immediate results to our prayers. As preachers of old have often noted: "God's delays are not God's denials".

    In typical Jewish style (James of course was a Jew, writing to Christians who came from Jewish backgrounds), James expresses the exact opposite scenario of people who are experiencing joyful, relatively problem-free seasons: ("is anyone experiencing cheerful times, then let him sing"). 

    This Jewish literary device of stating extreme contrasts of human experience (called a "merism") served to represent the wholeness of life. James' point is to focus on how the Lord's presence is just as necessary in difficult seasons as delightful ones. (See Ecclesiastes 3 for example). Singing the praises of God and being thankful enables one to cultivate a life of prayer, which in turn makes praying for healing a natural (albeit a supernatural) part of the Christian life! Hence prayer is a necessary pre-requisite when it comes to preparing oneself for what could be a supernatural response from God.

More next time....

Post #19 1700 Years of the Nicene Creed - "and was crucified also for us under Pontius Pilate"

Introduction:

    In our last post we explored how the Son of God entered into our world through the virgin's birth of him as a male human being. In as much as we have devoted quite a few posts to the doctrine of the incarnation, the mystery of how it transpired evades comprehension. 

    What do we "know"? Well, we know "that" the incarnation historically occurred. The Gospels situate Jesus' life, death, and resurrection in the historical world of first century, 2nd Temple Judaism. Numerous books have been written to substantiate the historical claims of the Gospels and their numerous details on political, cultural, and religious life. The historical investigative principle of "double-dissimilarity" states that if a reported event cannot be explained by contemporary groups (Jews and Christians would not have had good reasons to use a virgin birth of Jesus as a center-piece to promote their causes outside of it actually occurring), then we can reasonably conclude that the event in question occurred. 

        The virgin birth is also recorded in two primary sources for Jesus' life (Gospel of Matthew and Gospel of Luke) and indirectly alluded to by Paul in Galatians 4:4 (i.e. "born of a woman"). Thus, this author finds the evidence for the historicity of the virgin birth compelling.  

    We also know "what happened" by key revelatory truths like "the hypostatic union" (the joining of a human nature to the Person of the Son) and the virginal conception that resulted in the birth of our Lord. Still, the "how" remains mysterious. Paul writes in 1 Timothy 3:16 "Beyond question, great is the mystery of godliness:

"He who was revealed in the flesh,

Was vindicated in the Spirit,

Seen by angels,

Proclaimed among the nations,

Believed on in the world,

Taken up in glory."

    As we move forward in our study of the Nicene Creed, we find it skipping over the life and ministry of our Lord to His crucifixion. One may wonder why the Councils of Nicaea (325) and then Constantinople (381) didn't include what we find revealed in the four Gospels about our Lord's earthly life and ministry. 

    It's not that such details weren't important. Rather, the Creed aims to summarize the key points of Christian belief that all Christians everywhere confessed and that needed defended.  

The significance of confessing "And was crucified also for us under Pontius Pilate"

    Out of all the truths confessed in the Nicene Creed, perhaps this particular line situates us most overtly in history. We've already observed the historical situatedness of the virgin birth. What I like about this line "and was crucified for us under Pontus Pilate" is the reminder that Christianity isn't just another body of abstract theological statements. It is a revealed faith that is grounded in history while being revealed by God from Heaven. 

    Other than "Jesus", Pilate is the only figure mentioned by name in the entire Creed. We find in earlier historic Christian creeds mention of Pontius Pilate as part of the confession of one's faith. Archaeology has confirmed the historicity of Pilate, whether in the writings of Flavius Josephus or the discovery of the Pilate Inscription in 1961. What I want to do now is compare what we find in earlier creeds to that of the Nicene-Constantinopolitan Creed. Below are some examples, with brief commentary that can help us appreciate the inclusion of Pilate's name in the Nicene Creed.

A. The Old Roman Creed, ca 100s A.D.

    As early as the second century, an ancient Creed known as "The Roman Creed" was used to teach converts preparing for Baptism. Many church historians note how this creed was a forerunner to the more familiar "Apostle's Creed". Hippolytus of Rome, writing in the late second century, notes the liturgy used in ancient baptismal rites in his work "Apostolic Tradition, Part 2":

"Before immersion I lead the candidate in renunciation of Satan and his works. The presbyter anoints with the oil of exorcism, commanding all spirits to depart, and then hands the candidate to the baptizer. Entering the water naked, accompanied by a deacon, each candidate is asked the creed: Do you believe in God the Father? Do you believe in Christ Jesus, born of the Virgin, crucified under Pontius Pilate, risen the third day, ascended and seated at the Father’s right hand, coming to judge the living and the dead?"

B. Apostle's Creed - 3rd century onward.

    The more familiar Apostle's Creed contains reference to Pontius Pilate in its confession of Christ's crucifixion:

"I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried."

    Thomas Aquinas, the so-called "Angelic Doctor" and foremost theologian of the thirteenth century commented on this part of the Apostle's Creed with respect to Pontius Pilate:

"If you seek an example of humility, look upon Him who is crucified; although He was God, He chose to be judged by Pontius Pilate and to be put to death: “Your cause has been judged as that of the wicked” [Job 36:17]."

C. Heidelberg Catechism - late 16th century

    The Heidelberg Catechism was composed in 1563 to serve as a major catechism in the Reformed church. In Question 38 it asks:

Q. Why did he suffer 'under Pontius Pilate' as judge?

    The answer given by the catechism can aid us in understanding why Pilate's name is part of the historic confession of the church's faith.

 "A. So that he, though innocent, might be condemned by an earthly judge, and so free us from the severe judgment of God that was to fall on us."

The Nicene Creed summarizes what the historic Christian Church has confessed since day one.

     When one reads John's account of Jesus' crucifixion, it is evident that Pilate's "handing over" of Jesus for crucifixion marks a significant boundary line crossed wherein the Son of God was publicly sentenced, condemned, and sent by humanity to the cross for which He was ordained by God to do so. John 19:14-16 "Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, 'Behold, your King!'15 So they cried out, 'Away with Him, away with Him, crucify Him!' Pilate said to them, “Shall I crucify your King?' The chief priests answered, 'We have no king but Caesar.'16 So he then handed Him over to them to be crucified."

    In the Book of Acts we see evidence in the early days of the Church in Jerusalem that this particular moment had become codified in the church's prayers and liturgy, as seen in Acts 4:27-28 "For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur." 

    The early church identified itself personally and historically with their crucified and risen Lord. By including Pilate's name in their prayers and confession, the church was situating the cosmic battle for salvation by the incarnate Son of God in the firm soil of history, Roman politics, and the drama of human anguish. The crucifixion of the Lord Jesus Christ bore our sin, shame, and guilt. His suffering under a tyrant was for our anguish. Truly in suffering "under Pontus Pilate", He fulfilled the words of Isaiah 53:3-5,

"He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face He was despised, and we did not esteem Him. 4 Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed."