Biblical Eldership Church Leadership

James’ Instruction to the Sick

shall bring his sons and put tunics on them: and you shall anoint [aleipho‘] them even as you have anointed [aleipho] their father, that they may minister as priest to Me; and their anointing shall qualify them for a perpetual priesthood throughout their generations” (Ex. 40: 14,15). The Jewish historian Josephus also uses aleipho' interchangeably with chrio’ (compare Antiquities 6.165 with 6.157). So James’ use of aleipho' is insufficient evidence for adopting the medicinal viewpoint. Finally, the clause, “in the name of the Lord,” suggests a spiritual significance to the anointing rather than a medicinal one. James further specifies that the physical symbol of oil is applied “in the name of the Lord.” There is no magical, curative power in the oil, or in the elders. All power and authority is in Jesus Christ exalted in heaven. \V1thin His sovereign will lies the power to heal; nothing is too great for Him to do. So the elders act and the sick are healed in Christ’s name alone (Acts 427-10; Luke 10:17). All trust is placed in the Lord. All glory goes to Him. In verse 15, James adds the marvelous promise that “the prayer offered in faith will restore the one who is sick, and the Lord will raise him up.” Here, as in a number of Gospel accounts, the prayers and faith of the individuals trying to effect healing (not those being healed) actually bring about healing (Matt. 825-13; 9218-26; 15221 28; 17:14-21; Mark 225). What makes the difference in healing the sick is not the oil, but the kind of prayer the elders offer to God (James 126,7; 423). The prayer of faith is prayer inspired by sincere, unwavering confi dence in God (Matt. 21221,22; 17:20). Indeed, the prayer itself is an expression of deep faith in God. Prayerless, worldly-minded, and spiri tually impotent elders cannot offer such a prayer (James 125-8; 423). This places a solemn responsibility, then, upon the elders to be men of living, vital faith and prayer. THE PRAYER OF FAITH

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