How Jesus took on the believer's 3 enemies and the confidence we have to win

Luke 4:1-3 "Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness 2 for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. 3 And the devil said to Him, “If You are the Son of God, tell this stone to become bread.”

Introduction:
How did Jesus approach to spiritual warfare? Well - obviously - it wasn't with a tank like the one pictured above. In both Luke and Mark's Gospel accounts of His temptation in the wilderness, Jesus went into that scene being both filled with the Holy Spirit and filled with the Word. Luke describes Jesus as being "filled with the Holy Spirit" and Mark elaborates on how Jesus was "impelled". For sake of completeness, Matthew's parallel states in Matthew 4:1 that Jesus was "led up by the Spirit into the wilderness." In all three parallels of Matthew, Mark and Luke - we find Jesus battling toe-to-toe with Satan by His utility of scripture. Unless we as Christians approach daily Christian life and spiritual warfare as a Spirit-filled and Word-filled people, we will fail in our daily fight of faith. Jesus supremely and perfectly modeled this for us and by His Spirit makes available the power to do as He did. Today we want to consider the enemies that Jesus fought in this wilderness temptation. The three enemies that Jesus faced and defeated can be described as the three common enemies of the believer. 

The three enemies of the believer that Jesus fought and defeated
The Devil or Satan
According to 1 John 2:14-17 there are three common enemies: Satan, the world and the flesh. Satan is the archenemy of the child of God (see 1 Peter 5:8). Thankfully we never have to deal with him directly, but more so indirectly through His vast-network of demonic agents (see 2 Corinthians 10:3-5; Ephesians 6:10-13). For all intents and purposes, whether dealing with demons or Satan himself, the effects and difficulties are practically indistinguishable.  Jesus of course went toe-to-toe with Satan in His temptation, His earthly ministry and in His defeat of Satan at the cross (see Acts 10:38; Colossians 2:11-12; 1 John 3:8).

Who is the Devil? A brief sketch of his personage and career reveals the following:

1. He was originally a powerful angel named Lucifer (Ezekiel 28; Isaiah 14), perhaps an archangel, who got his eyes off of God and instead focused on his own beauty. Shortly after the creation week scripture records Lucifer, now Satan or the Devil, leading 1/3 of the angelic hosts astray, who in their fall became the myriads of demons occupying the various orders of the kingdom of darkness. (Revelation 12) 

2. The Devil or Satan is a creature who is a liar (John 8:44), a deceiver and prince of the power of the air who blinds the hearts of unbelievers (2 Corinthians 4:1-4). As a creature, the Devil communicates his malevolent intentions through the vast network of demonic hosts we see mentioned in Ephesians 6:12.

3. We know the Devil tempted Jesus on three occasions in Matthew 4, and the Devil's aim is to do all he can to discourage and divide the church. (Matthew 16:18)

4. According to 1 Peter 5:8, The Devil is a roaring lion prowling about seeking whom he may devour. 

This sketch lays out for us why it is the Devil is the believer's common enemy in spiritual warfare. Jesus defeated Satan so that by His power we could have victory as well through the spiritual armor He has supplied (Ephesians 6:10-18). But now let's look at the two other enemies of the believer that Jesus defeated...

The flesh and the world

In 1 John 2:16 we read of three primary weapons of Satan that comprise together what we call the flesh and the world: the lust of eyes (2:16), the flesh (2:16) and the boasting about what one has (2:16). Sometimes as Christians we wonder why Jesus didn't just wipe Satan out of existence. The closest we can come to answering that question is by remembering that we are described as those who are "more than conquerors". If we are to expect to walk, talk and act like Jesus, this means necessarily experiencing everything that he did in His time on this earth. It is only in the prospect of defeat that we can understand the blessing of spiritual conquest in Jesus' name. 

The world is that network of ideas and temptations organized and trafficked by the kingdom of darkness. Any thought or imagination arrayed against the authority of Jesus Christ derives from the world and entices the internal drives we call the flesh. The flesh is the combination of left over sin-remnants that operate in the natural drives that wants anything but God. How did Jesus fare in this deadly combination of external and internal enemies?

Satan did to Jesus what he did to Adam and his wife: he tempted in the realm of the drives, the senses or the lust of the eyes (Matthew 4:1-4; Luke 4:1-4). Next Satan appealed to Jesus much like Adam in the realm of the visual, of the heart, or the boastful pride of life by showing him all the kingdoms of the world. (Matthew 4:8-11; Luke 4:5-8) Then Satan appealed to Jesus like he did Adam by the lust of the flesh, the reliance of self by tempting Jesus to cast himself to the floor of the temple. (Matthew 4:5-7; Luke 4:9-13) All three of these temptations overlapped and intertwined like newly woven ropes. 

Would Satan be able to tie up Jesus like he had with the other great but sinful men of the past? Thankfully not. Jesus was sinless, they were sinful. Despite being in a barren wasteland in contrast to Old Adam's idyllic settings in Genesis 3, Jesus the New Adam soundly defeated Satan. Jesus as God in human flesh warred with Satan and won this first of many battles.

The confidence we have to win in spiritual warfare as Christians
What is the believer's confidence in winning spiritual warfare? None other than Jesus Christ. Jesus' approach to spiritual warfare (Spirit-filled and Word-filled) is to be our own (see Ephesians 6:10-18; 2 Corinthians 10:3-4). Secondly, the believer's common enemies of the world, flesh and the devil were all defeated by Jesus. So then the confidence (the letter "c" of our A,B,C's) of spiritual warfare is Christ Himself. We must remember that Jesus Christ is not stuck in history. He is made personally and powerfully available to us by the Person and power of the Holy Spirit (see John 14:23; Romans 8:10-11; Colossians 1:27). He in us and us in Him, seated together in the heavenly realms (Ephesians 2:6-8). To know that Christ lives in me (Galatians 2:20) means that the One who has already obtained victory over the world, the flesh and the Devil is the same One who can give me the desire to be Spirit-filled and Word-filled.  

When Jesus finished His battle with the enemy, Matthew and Luke tell us that He then began His public ministry in power and authority. He in His humanity knew He was doing the Father's will. He in His Deity submitted Himself to the Father and expressed in His humanity the desire to be submitted to the Spirit of God. This was Jesus' confidence. His confidence can be ours. 

Life Applications of James 5:13-16 that can be used in teaching or preaching or for private devotional use. P7 - A study in 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."

Introduction:  Over the past several posts we have been engaging in a thorough study of James 5:13-16 regarding the subject of God's provision of 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 has been 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: either God wills all Christians to never be sick or He is in a general sense no longer performing miraculous acts of healing in the church. To offset these two extreme positions, this blogger 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.

We have considered thus far in this study:

1. The need for prayer when seeking God for healing

2. God's concern for those who are physically ill in the church.

3. We looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a.

4. We then 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.

5. James 5:16 shows why practical, pastor ministry need to emphasize God's provision and power to heal.

6. In the last post we considered the importance of praying after the event of "anointing with oil.

Today's post concludes our study by noting life applications for teaching, preaching or devotional situations.

Life Applications of James 5:13-16 that can be used in teaching or preaching or for private devotional use.

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 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. 

Let me lay down a few principles that flow from the above observations, and then illustrate. First, it is God's pleasure to heal His people, otherwise the Holy Spirit would not had inspired and moved James to write what he did in James 5:13-16. We can also note on at least 25 occassions in the Gospels where people came to Jesus or were brought to Him for healing, not one times does He refuse to heal them. 

Secondly, God has the power to heal (Psalm 103:3). We must remember that it is the power of Jesus Christ, not faith, that heals (Luke 5:17). 

Thirdly, personal faith receives healing. Faith is the God-given vessel that we have to receive all that He has to offer. Faith must be present to receive Jesus immediately in salvation (Romans 10:8-10). Faith must also be present and ready to receive healing whether it be at that moment or six months down the road (Luke 7:50) 

So then why do some people get healed immediately and others later on? This is the mystery side of healing. Some erroneously blame the lack of faith. Faith cannot do anything to effect healing. All it can do is receive it. The Apostle Paul for example prayed three times for His ailment to be removed, and yet God did not deliver Him of it. Are we to blame Paul for lack of faith? Hardly. The only answer we can give in understanding why some people get immediately healed, or later healed or even ultimately healed in heaven, and others don't, is due to the purpose of God. Hence, it is God's purpose that determines when the healing takes place.

To illustrate, whenever I travel, my cell phone is ever ready to receive a signal. At times when journeying in a mountainous area, the signal may not be forth coming. However, that does not mean the phone is useless. My phone's operation and readiness to receive does not make the signal travel slower or faster. All it can do is receive the incoming signal whenever it arrives. The signal will come through once I get through the other side. I may not know when the signal may come, but I best be sure to keep the phone on for the sake of receiving the signal. The suggestion is that this is how healing practically works at times, and the conclusions are drawn from the above study. 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!

Persist in prayer for the sake of receiving your healing, whether immediately, in the near future or ultimately in Heaven. P6 A Study on 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."

Introduction:  

We have considered thus far in this study:

1. The need for prayer when seeking God for healing

2. God's concern for those who are physically ill in the church.

3. We looked more closely at the act of anointing with oil and the manner in which God promises healing in James 5:14-15a.

4. We then 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.

5. In the last post we studied James 5:16, with particular interest in why practical, pastoral ministry needs to emphasize God's provision and power to heal.

Today's post continues on our study by noting the importance of persisting in prayer following the act of anointing with oil in the name of the Lord. Oftentimes when I have been involved in an anointing with oil of a fellow church member, there have been no visible healing effects. Why is that? Below will answer this question and suggest why persistent prayer must continue following the event of anointing of oil in the name of the Lord.

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

So then, why would James be speaking of continual, ongoing, fervent prayer?  This third question requires connecting James' final set of commands in 5:16 to his illustration of Elijah in 5:17-18. The final clause of James 5:16 reads: "the personal prayer of a righteous man has abundant mighty effects that continue working"). 

It is at this point that James consults the life of Elijah the prophet in James 5:17-18 as an example of a man who persisted in prayer. It is in 1 Kings 18:42-46 that we read of the Prophet Elijah and his assistant atop Mount Carmel after the mighty defeat of the prophets of Baal. No rain had fallen on Israel for over three years, and now Elijah was telling his servant to scan the horizon. Seven times he told his servant to go while he crouched on the ground with his head between his knees. After the seventh time, 1 Kings 18:45 states that: "In a little while the sky grew black with clouds and wind, and there was a heavy shower and Ahab rode and went to Jezreel."  

So then how do the commands pertaining to effectual fervent prayer in James 5:16, the illustration of Elijah in 5:17-18 and the verses on healing fit together? This writer suggests that the emphasis on persistance in prayer may be given in instances where instantaneous healing does not take place. That is, when a person is anointed with oil as prescribed in James 5:14-15, three outcomes are possible: instant, later or ultimate healing. I glean this point from the simple fact that if James 5:14-16 was guaranteeing instant healing 100% of the time anyone was anointed with oil, then there would be no need for "ongoing, fervent prayer".

There could be those instances where for reasons only known to God, the timing of the healing may not be in the event of the anointing. God may very well have additional purposes such as working forth a prayer life in the life of the sick person or the church members. Does a delay mean a denial? No. Because the text never leaves in doubt whether or not God wants to effect a healing. The only detail that is uncertain is whether the healing will take place in the anointing, at some point and time after the anointing or ultimately after the person has went on to be with the Lord. The point of the Elijah illustration is to underscore the need for persistent prayer, and to not give up on God nor His word.

More next time...

How anointing with oil fits into the church's overall ministry - P5 - a study of 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."

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 third post of this series we 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 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

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 that familar text of 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 wierd 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 wierd, 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 ackwardness concerning the teaching of God's healing provision.

Closing thoughts:  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 a vital part of the church's overall life, God's provision and power to heal ought to become more central to the church's teaching and practical, pastoral ministry.

More next time....

Spiritual provisions that are available in anointing with oil - P4 a study of 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."

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. 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 - namely 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 probable and the second provision is definite. 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 ) yet 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 writesin 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. 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...

How anointing with oil in the name of the Lord ought to be carried out in the church - P3 a study on 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."

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 met 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 One to whom they're appealing. 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 be partly informing 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, doing everything in the name of the Lord.  

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. Another reference work points to a similar meaning of the person having fallen under some type of illness. 

In these verses, the presciption 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 worse 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. (BAG 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.

Ministry to those in the church who are physically sick - P2 a study of 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."

Introduction:  

In our last post we began talking about the necessity of prayer and it's 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 congragants 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, 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 we see the following range of meanings in the verb ασθενεω:

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

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

c. fig.-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. 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. 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. Even if they don't knowlingly acknowledge such truths, mankind as God's image bearers are not satisfied in letting diseases run their courses unabated.

When considering how Christians and the church typically approach the topic of physically healing, we who have God's special revelation of His Word and fullness of revelation in Jesus Christ ought to recognize that God desires to see those in the church ministered to - whether well or ill. This author believes that passages such as 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.