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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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FINAL
ADMONITIONS - 2 (James 5:16-18) 2-6-13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. SPIRITUAL HEALING COMES
THROUGH CONFESSION AND PRAYER (16) A. Confession to One Another 1. The group
of believers that James was dealing with were not only “scattered” (Jm 1:1)
but also “battered” spiritually (Jm 5:13-15). Not only were they discouraged from persecution, but
also they had turned bitter toward their persecutors as well as one another.
What do they need to do in order to regain spiritual health for themselves
and the body of believers? James shares Scriptural principles on confession
and prayer. 2. James uses the word “therefore” (oun, inferential conjunction) to refer back
to Jm 5:13-15. In other words because they were spiritually “weak” (asthene,ō -
weak or sick; Jm 5:14) and “discouraged” (kamnō
- discourage or sick; Jm 5:15), which may have led to physical sickness,
they were now to take steps toward spiritual “health.” The first step was
confession of sin to one another. “Confession,” here is the Greek word exomologe,ō from homologe,ō
which means to “say the same thing” or “agree with” or “confess.” a) In 1Jn
1:9, homologe,ō
means to agree with God concerning our sin, (i.e. confess) and God is
faithful to forgive us. b) In James, confession seems to be directed toward those offended (“to one another”) in
addition to God. In other words, the sphere of confession is limited to the
circle of those offended. There were many sinful words and actions for which
James’ readers needed to apologize and ask for forgiveness (Jm 2:1; 3:1-2,
9-10, 14; 4:1, 11; 5:9, 12). c) Exomologe,ō
could also refer to sharing
besetting sins with close brothers or sisters in the sense that they would
pray for spiritual victory. There can even be instances where public
confession of sin is in order (Mt 3:6; Mk 1:5; Ac 19:18), though not in the
sense of airing out one’s dirty laundry. B. Prayer for One Another 1. The
second step is to “pray for one another.” Literally, they were to “pray on
behalf of (hupe,r)
one another.” a) Instead of
becoming bitter, complaining, or judging others in regard
to their sins, they were to pray for one another. b) This would certainly apply to praying for
a brother who has shared his struggles in confidence. Faithfulness and
confidence is a premiere characteristic of a spiritually healthy believer or
church (Pr 11:13; 17:9). c) Prayer towards offenders,
whether they have confessed their personal wrongs or not, is a sign of
spiritual maturity. 2. The
purpose for these steps was for spiritual healing (“healed” - iaomai - heal or restore physically (Jn 4:47; Ac 28:8) or
spiritually (Jn 12:40; Ac 28:27; He 12:13; 1Pe 2:24). However, spiritual
health can result, to a degree, to physical health. Furthermore, sin, to a
degree, can result in physical illness, even death (Ac 5:1-11; 1Co 11:30; 1Jn
5:16). 3. James gives a summarizing statement on
the power of prayer toward the spiritual health of all believers. a) It can be literally translated, “The prayer of a righteous
man is very powerful in its working.” Others have translated it as, “The
prayer of a righteous person has great effectiveness” (NET) or “the fervent
prayer of a righteous man is very powerful” (NET note). Fortunately there is
not much difference in saying prayer is powerful. b) “Prayer” (de,êsis
- supplication or entreaty in earnest, cp. Php 4;6) is made in earnest by
a believer living for the Lord (“righteous man” - dikaios,
cf. cf. Jm 4:3; Ps 66:18; Pr 15:8; 28:9). Such prayer is “very powerful”
(polu, ischu,ei
- much strength) and accomplishes
much because that prayer is “effective” (present middle participle - energe,ō,
“in its effectiveness or workings”). c) Believers can make an immeasurable
difference in the lives of other believers just through earnest prayer. This
was James’ solution for this sinful and suffering church. II. ELIJAH WAS AN EXAMPLE OF
EFFECTIVE PRAYER (17-18) A. James uses Elijah as an
example of effective prayer. Elijah was a man with a “nature like” (homoiopathês - homoios
- same as or similar & paschō - feelings
or nature) theirs. Elijah was persecuted (1Ki 19:2), afraid (1Ki 19:3),
discouraged (1Ki 19:4), weary and hungry (1Ki 19:5-6). B. Yet he “prayed earnestly” (prosuchê, prosê,uxato
- “prayed prayerfully”) that it
would not rain, and it did not rain for three years and six months. Looking at the account of Scripture, it
did not rain for years (1Ki 17:1). But only James,
under the inspiration of the Holy Spirit, reveals that Elijah prayed for it
not to rain and that it remained in a drought for “three years and six
months” (17). C. In the same fashion years later (18),
Elijah fervently prayed and it began to rain (1Ki 18:42-45). It was God (“sky”, lit. “heaven”) who brought the
judgment of the drought and God who brought blessing in answer to Elijah’s
prayer for rain. III. OBSERVATIONS AND
APPLICATIONS ON ELIJAH’S PRAYER A. Prayer is not the Last
Resort 1. Often
times we hear the expression “there is nothing left to do except pray.”
Prayer should be the first course of action a believer takes. Granted, there
are times when there are additional things that we can do to help a
situation, but they should begin with prayer. Prayer should
be continued through the whole process including the conclusion. 2. James has already revealed one reason for
no results, “you do not have because you do not ask” (Jm 4:2). If we
understand the power of prayer as James does, we also would
be known as “camel knees” for our tireless prayer life. B. Prayer Must be Done in
Spite of Emotions 1. There may
be times when we do not feel like praying. It is at these times we need to
pray the most. Perhaps we have lost our spiritual fire and for the most part
extinguished prayer. 2. Prayer is one of the steps to rekindle
our spiritual fire. Where our treasure is (time and energy), there will our
hearts be also. Pray about having a strong prayer life so that you can have a
very powerful prayer life like Elijah (Jm 5:16b-17). C. Prayer is to be Done
Fervently 1. Elijah
crouched down and put his face between his knees. This was not a liturgical
posture for prayer; rather it was a response to Elijah’s passion and fervency
for God to answer (cf. Ac 2:42; 12:5). 2. Elijah was a man who “prayed
prayerfully.” He took prayer serious. He understood to Whom he prayed. Elijah
understood what was at stake if he did not pray. D. Prayer is to be Done
Persistently 1. He
understood that sometimes God withholds until we do pray fervently. He was
willing to pray as much as it took for God to answer
(“seven times” 1Ki 18:43). Sometimes God waits to see that we desire His will
to be accomplished as much as He desires it (Lk
11:5-10). 2. We must engage in the battle of prayer no
matter how long it takes. We must pray as though the whole responsibility
lies upon our prayers. We must have confidence knowing that the
responsibility solely lies upon God. E. Prayer is for God’s Will 1. Prayer is
not the method of getting what we want, but the passion to have God’s will accomplished. 2. Though we will not always know exactly
what God’s will is, we do have the Scriptures to generally know God’s will
(Ep 5:17). 3. Furthermore, we do essentially know what
God’s will is; for the unbeliever it is salvation (2Pe 3:9) and for the
believer it is sanctification (1Th 4:3). 4. What a strong appeal James makes for the
power of intercessory prayer in the spiritual health of others. Our responsibility is not to point out or complain
about the lack of spiritual growth in others, but to commit to praying for
their spiritual growth and every aspect that goes with it. |
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