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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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FINAL
ADMONITIONS - 1 (James 5:12-15) 1-30-13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. DO NOT MAKE OATHS (12) A. James is winding down his
comments, but not without seven pertinent admonitions (imperatives) to his
readers in Jm 5:12-20. B. Viewing the topic of oaths centuries after
James penned his epistle may seem not only strange, but
out of place. It was certainly something James’ readers not
only understood but something with which they had a reoccurring problem. C. For this reason, James begins with “above
all (pro, pa,ntōn) or “especially” which means this was something very contemporary
that needed their attention. D. In the general context of the misuse of
the tongue (Jm 1:26; 2:12; 3:2–11; 4:11), they were to literally “stop making
oaths” (prohibition with present tense - mê omnu,ete - swear, affirm, or
confirm an oath). An oath is a promise which is confirmed in
accountability to someone or something greater than themselves
(He 6:16). E. The OT included oaths in that they were
sometimes required (Ex 22:10-11) and even given by God (Ge 50:24; Dt 4:31; He
6:17). F. However, the OT gave warning pertaining
to oaths that they were to be limited only to those that could be fulfilled
(Ec 5:4) and against making them (Ex 20:7; Ec 5:5-6). G. The thought behind James’ admonition is
that honest believers should not have to prove their honesty with oaths. Only
a dishonest society needs oaths and they are tentative at best. James echoes
the teaching of Jesus as recorded in Mt 5:33-37. Believers should be true as
well as true to their words. A “yes” (nai,) should be a “yes” and a “no” (ou,) should be a “no.” Otherwise, they are damaging the
reputation of the Lord and perhaps bringing “discipline” (kri,sis
- evaluation or judgment cp. 1Co 11:32 cp. He 12:5-11) upon themselves. II. MANAGE YOUR SPIRIT (13) A. It appears that James next
gives practical application to his readers, their
situations, and how to practically deal with those situations. B. He first speaks to those who are suffering
(kakopathe,ō
- kakos = bad or evil & pathe,ō
= passion or suffering) which refers to hardships (2Ti 2:9; 4:5)
and suffering generally from persecution (Jm 5:10). 1. The
suffering believer’s response should be that of faithful prayer (present
middle imperative - proseu,chomai
- lit. “he himself must keep on praying” or “he
himself must faithfully pray”). 2. He is not to take matters into his own
hands, but entrust himself to God (1Pe 2:23; 4:19) desire God’s purpose in
the outcome (1Pe 5:1, 10), and seek comfort from God (Ps 27:13-14; 55:22; 1Pe
5:7, 9). 3. It is obvious from Scripture that a
believer does not have to be discouraged and controlled
by his sufferings. Rather, he is to view suffering from God’s sovereign
perspective and control his attitude and response toward it. C. The same applies to one
who possesses a cheerful disposition whether suffering or not. If one is
cheerful (eu,thume,ō
- eu = good & = thume,ō
- intense or excited emotion), he is to respond in a spiritual manner by
singing “praises” (psallō - Eng.
“Psalms,” Psalms put to music) with Scriptural content. However, as seen
in Scripture, a believer could be discouraged and respond in this matter (in
cooperation with the Spirit) in order to encourage His soul. 1. David
encouraged his own soul (Ps 42:11; 43:5-7; 62:5; 103:1) 2. Paul commanded believers to rejoice
always (Php 4:4). 3. Be thankful in all circumstances (1Th
5:18) 4. Be filled with the Spirit while speaking,
singing, and thanking (Ep 5:18-2) III. DEALING WITH WEAKNESS AND
SIN (14-15) A. James 5:14-15 is an
extremely difficult passage to interpret, especially in light of present day
confusion on the biblical healing ministry. B. The first difficulty arises in the
translation of the word “sick.” Here the Greek word is asthene,ō
which is often referred to as “weak” in reference to spiritual weakness. 1. It is
true that it is also used to refer to physical weakness, i.e. sickness or
illness (Mt 10:8; 25:36, 39; Mk 6:56; Lk 4:40; Jn 4:46; Ac 9:37). 2. But as one examines the usage of this word
in the epistles, 14 out of 17 times it refers to spiritually weak (Ro 4:19;
8:3; 14:1, 2; 1Co 8:11, 12; 2Co11:21, 29; 12:10; 13:3, 4, 9; Jm 5:14). Only 3
times does it refer to physical sickness (Php 2:26, 27; 2Ti 4:20). 3. It is quite reasonable to see the
immediate context of suffering (Jm 5:10-11) as the cause of spiritual
discouragement and “weakness.” The believer who is weakening spiritually due
to suffering must first pray for himself. If that does not avail then he
“must call” (aorist imperative - proskale,ō
- to call for or summons) for the prayers of the church, specifically the
elders (prosbu,teroi - older man or
office of elder). C. The second difficulty is
in the instruction of anointing with oil. Some have used this verse as a
formula for healing. 1. The
problem is that this particular word for “anoint” (alei,phō
- simply to rub or apply, usually a liquid substance) is primarily a
mundane usage rather than ceremonial. It was used for refreshment (Mt 6:17),
remove odor (Mk 16:1), perfume (Lk 7:38, 46; Jn 11:2; 12:3). It could also be
compared to the custom of medicinal practices (Lk 10:34), which may apply to
Mk 6:13. 2. The word for “anoint” in connection with
symbolic ceremony is the Greek word chriō
which is the root word for “Christ” or the “Anointed One” (Lk 4:18; Jn
1:41; Ac 4:27; 10:38). 3. It is very plausible that the purpose for
alei,phō here
was for medicinal purposes, especially if such suffering and persecution
consisted of physical injuries. There may also be a metaphorical sense of the
responsibility of the elders to stimulate, encourage, and strengthen weakened
defeated believers. 4. Furthermore, the main thrust or major
response is not anointing, but prayer (Jm 5:14, 15, 16, 17, 18), especially
for spiritual strength and health. The ministry of elders is a spiritual
responsibility under the authority of the Lord or “in the name of the Lord.” D. Another difficulty is the
translation of the word “sick” in Jm 5:15. 1. This
Greek word is kamnō and the
only other time it is used in the NT is in He 12:3and means to “grow weary,” discouraged, or
weariness of mind. 2. The meaning of kamnō
(present participle, lit. “one who is growing
weary”) clearly gives James’ meaning to alei,phō
as the weakness of spiritual discouragement through suffering. Admittedly,
such spiritual discouragement can lead to physical weakness and sickness. 3. “Prayer offered in faith” is the
spiritual faith and prayers of the elders who believe God is able to
“restore” (sōzō - primarily
means spiritual salvation or restoration, rarely physical wellness, Ac 4:9;
14:9) and encourage the spiritually discouraged (cp. Ac 14:21-22; 15:41;
18:23; 1Th 5:14; cp. Ac 6:4; Ac 20:28-30). Note that James does not include
the anointing of oil with the restoration. 4. The Lord will “raise him up” (egei,rō - to raise
up literally or figuratively) usually refers to resurrection, can mean
physically, but also can refer to spiritual restoration (Ep 5:14). E. There is one more
difficulty if we fail to see the conditional clause “and if (ka,n - and if) he
has committed sins.” 1. Though
sin can result in the chastisement of the Lord through physical sickness (1Co
11:30; 1Jn 5:16), it is not to be assigned to every occasion of sickness, as
some would teach. 2. Due in part to this conditional clause,
it seems apparent that James was dealing with weaknesses of a spiritual
nature. A weakened and discouraged believer is especially susceptible to
spiritual failure. 3. In such a case and as always, the Lord
forgives sin after confession to Him (Jm 5:16; 1Jn 1:9) and is able to
restore such a one spiritually (Ga 6:1). IV. OBSERVATIONS AND
APPLICATIONS A. We must guard ourselves
from unfaithfulness and superfluous words. B. We must guard ourselves from spiritual
discouragement, especially from suffering. C. We must guard ourselves from
self-absorption in order to encourage the fainthearted. |
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