00B.13 Chapter 6--Men Ought Always To Pray--No. 4
VI. "Men Ought Always to Pray"
No. 4 "Does it do any good to pray for the recovery of the sick today?"
James said: "Is any among you afflicted? let him pray." If an afflicted man prays at all, of course he will pray for relief from his affliction. And since the apostle commanded the afflicted man to pray, he must have thought that such a prayer would "do some good." (James 5:13.) Whatever the calling for the elders and the anointing with oil mentioned in verse 14 may mean, it must not be understood to nullify the admonition to the afflicted man to pray. Neither can it make void the exhortation of verse 16: "Confess your faults one to another, and pray one for another, that ye may be healed." And the emphatic statement which the apostle made to encourage such praying must not be rendered meaningless by an explanation of verses 14 and 15. He said: "The effectual fervent prayer of a righteous man availeth much." Then James further encourages and exhorts Christians to pray by referring to Elijah and his prayers. Unquestionably, then, the apostle James teaches us to pray. He teaches a sick man to pray. He teaches a mutual confessing of faults and a mutual praying one for another among disciples, that they "may be healed." These points in James 5:1-20 are plain. Any difficulties that may be encountered in James 5:14-15 should not be allowed to obscure these plain admonitions, and they should not dull our appreciation of the general teaching of this chapter upon the subject of prayer. But shall we examine those much-discussed verses? They read: "Is any among you sick? let him call for the elders of the church: and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save him that is sick, and the Lord shall raise him up: and if he have committed sins, it shall be forgiven him."
Two views on these verses are held by Bible scholars. One is that this was miraculous healing by elders who had the gifts of healing or of miracles, which gifts we know were distributed among members of the church in the first century. (1 Corinthians 12:1-31) The other view is that this was prayer by Christians, who had no special gifts or miraculous powers, for the recovery of the sick through natural means, aided or used by providence, and that the oil was used as a medicinal means or a curative agent.
If the first view is correct, then these verses do not apply to us in this age at all. We have no spiritual gifts now. These were done away as Paul said they would be. (1 Corinthians 13:8; Ephesians 4:11-14.) Church history shows that these gifts did not extend even into the second century.
If the second view is correct, these verses do apply to us, and we should practice what they teach. Of course, we would not have to use oil, but we would avail ourselves of whatever curative means are now used, and the principle would be the same. We have found from other passages that this should be our practice, whether these verses apply to us or not. It matters little, then, as to how we take these troublesome verses; for, if they do not apply to us, we cannot disobey their teaching; and if they do apply to us, we are practicing what they teach already when we obey the general teaching of the Bible on prayer. But if we desire to make an analytical study of the verses, let us observe the following points in favor of the second view—that this was not miraculous healing:
James was known to be strict and regular in his observance of Jewish customs. (Acts 15:1-41; Acts 21:18; Galatians 2:12.)
He addresses this Epistle to "the twelve tribes which are scattered abroad"; but of course he meant Christian Jews, since he signs his name as a servant of "the Lord Jesus Christ." These disciples would know the customs of the Jews.
It was a well-known custom among the Jews to call in the religious leaders or rabbis to pray when there was sickness in the family. (Sec Clarke’s Commentaries.)
Oil was used for many purposes by the Jews. In travel or on journeys they carried oil with them. (See the case of the good Samaritan.) We read of "the anointing oil" dozens of times in the Old Testament. The Jews anointed their bodies with oil for comfort and for cleanliness.
They anointed the head with oil as a signal of honor. Thus Samuel anointed Saul and David. In the Twenty- Third Psalm, David said, "Thou anointest my head with oil," referring to the blessings and honors Jehovah bestows upon his child. Referring to the exaltation of Christ, the psalmist said: "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." They also anointed the head as a social custom and as an act of hospitality. "My head with oil thou didst not anoint." (Luke 7:46.)
They used oil to relieve suffering and to heal wounds. The good Samaritan bound up the afflicted man’s wounds, "pouring on them oil and wine." (Luke 10:34.) The people of that age knew nothing of germs and the infections they cause, but they knew the experience of such suffering just the same as we do, and they had possibly learned that wine would sometimes prevent this suffering. It would sterilize and disinfect the wounds. The oil would soothe and comfort and perhaps heal wounds. Therefore, it was used as a medicine. Speaking of the afflictions of his people, Isaiah said: "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and fresh stripes: they have not been dosed, neither bound up, neither mollified with oil." This proves that in treating wounds they used oil.
If James had here referred to miraculous healing, he would not have instructed them to use their common remedies or any natural means, as a miracle is independent of and excludes these things. The conclusion is, therefore, that James taught Jewish Christians to follow their old custom, except, instead of calling in the rabbis they should call for the elders of the church, and they would minister to the sick person and pray for him. On the other hand, the following points are made to prove that the verses allude to miraculous healings:
Such gifts of healing were distributed among the leaders in the church in that age. (1 Corinthians 12:1-31)
Oil was sometimes used even in performing miraculous cures. (Mark 6:13.)
The "afflicted" man (A. V.), or "suffering" man (R. V.), was instructed to pray. (Verse 13.) But the "sick" man should call for the elders. Two different kinds or degrees of afflictions must be contemplated here.
All Christians should pray one for another that they "may be healed" in ordinary sickness (verse 16), such Christians not having the power to work miracles.
But in dangerous sickness, fatal sickness, somebody with more power than ordinary Christians possess must be depended upon. Therefore the elders — those who had spiritual gifts—should be called in.
Now, which view is correct? We cannot say. But we have already found that it does not matter which view we take if we obey the plain teaching of other passages of Scripture.
Personally, I am inclined to the view that this was nonmiraculous healing; that it was prayer for the sick, such prayers being accompanied by such natural means and curative agents as they had. In the years gone by the editors of the Gospel Advocate answered questions upon this passage many times. On page 143 of "Queries and Answers," Brother David Lipscomb said:
I have given my opinion of James 5:14-15. I do not believe the healing was ever miraculous, or that all the sick on whom hands were laid recovered. If so, why should any ever have died? If men could all be healed now by laying on of hands of the elders and anointing with oil, who would die or remain sick? All would comply with the conditions and live. They were just as anxious to live and keep well in the days of the apostles as they are now. When one got sick, he would have sent for the elders and would be living now. The only way for people to get to heaven would be to be translated, as was Enoch; yet we find persons sickening and dying with the elders and the apostles with them. (Php 2:26; 2 Timothy 4:20.) What is the meaning then? Anointing with oil was the common curative agent of that period and time. The plan was while using this to connect with it the prayers of the elders. They represented the church, and through them the church prayed for the sick. In the use of these means, combining 1he prayers of Christians with remedial agencies, all who could be cured would be. I think it certain that there was no miraculous healing then and has been none since.
"There is a place where thou canst touch the eyes Of blinded men to instant perfect sight;
There is a place where thou canst say, Arise!’ To dying captives, bound in chains of night;
There is a place where thou canst search the store Of hoarded gold and free it for the Lord;
There is a place—upon some distant shore— Where thou canst send the worker and the Word. Where is that blessed place? Dost thou ask, ’Where?’
O, soul, it is the blessed place of prayer!"