Biblical Eldership Church Leadership

James’ Instruction to the Sick

James’ unqualified promise of recovery is similar to other uncondi tional statements about prayer found in the Gospels. The prayer of faith is so powerful that James, like our Lord, states its effective ness in limitless terms: “And all things you ask in prayer, believ ing, you shall receive” (Matt. 21 :22; cf. Mark 9223; 11:22-26; Luke 1125-13; John 1527,16; 16224). These absolute, unrestricted state ments teach the power of faith and prayer. Such absolute expres sions are part of a rich diversity of images9 used by our Lord to vividly and dramatically teach people who by nature are dull to spiritual matters (Rom. 6219). James rightly expects his listeners to understand that there are legitimate, unexpressed qualifications to such statements. As one commentator says of James’ provocative style of teaching, “It is an aspect of James’ style to say things bluntly and not to spell out details or make refinements.”lo This is why he does not say when or how the Lord will restore the one who is sick. Without an under standing of the qualifications to such statements, one is faced with contradictions and absurdities. For example, although he prayed three times for relief from “a thorn in the flesh,” Paul did not re ceive what he prayed for (2 Cor. 1228,9). That didn’t mean Paul lacked faith. God, however, had His perfect reasons for answering in a different way (2 Cor. 1229). God has many ways to cure people’s ills, as demonstrated by the case of Epaphroditus in Philippians 2. Epaphroditus was extremely ill, almost to the point of death, and Paul seemed powerless to prevent it. Why didn’t Paul pray and receive immediate, miraculous healing for Epaphroditus? How could a deathbed experience involving two such mighty men of faith occur? The answer is that even apostles could not heal indiscriminately (Gal. 4213,14; 1 Tim. 5223; 2 Tim. 4220). Conse quently, Paul writes that God had mercy on Epaphroditus (Phil. 2:27). God certainly cares for His own. Epaphroditus recovered but not, it seems, by the spectacular means we might have expected. The means of healing is not revealed. What is revealed is God, the ultimate source of healing. James’ teaching does not mean that a spectacular miracle of heal ing must take place. He writes in a general manner that says noth ing specific about how the Lord will heal. James’ instruction, there fore, cannot be brushed aside as a unique, temporary, first-century practice.

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