Expositional Study of James
CAMEL-KNEES
Scripture Reading: James 1:5-8; 4:2-3; 5:13-20 (KJV)
One may wonder at the somewhat strange title that heads this part of our study. It was the nickname the early church gave to James, the writer of this Epistle. It is said that his knees were as hard as camel's knees; and we do not have to spend a lot of time seeking the reason – he was a great man of prayer, and was so constantly on his knees that they had worn hard. Because he was himself an earnest practitioner in prayer, he has every right to expect us to pay attention when he writes on the subject, as he does so frequently in his brief Letter. The two matters that James deals with most often are tongues and knees. It is the latter that now occupies our attention; and, as we have read through the chosen passage, we dare to say that one of the chief impressions made on our mind was that it seems there is no legitimate aspect of human life in which prayer may not play an important, indeed a decisive, part. For example,
Mental things
The Christian life has difficulties in the realm of the mind; and in our verses from chapter 1, James takes up one – the need for wisdom. The context deals with trials and tribulations that vex and test all our lives, seeing that "we are all in the same boat." Why all this is allowed was a perplexing problem in those days, even as in ours; and a wisdom more than human was needed to tackle the matter.
That is only one among the myriad difficulties, doubts, and distresses that harass the Christian from time to time. A thousand situations arise in which we become acutely conscious that we "lack wisdom." So, here we turn with alacrity to the fount of wisdom – "God," Who is not only All-loving and All-powerful, but All-wise as well; and Who "giveth," not keeping the boon of His wisdom from those who need it so much; Who also deals so "liberally" in this matter, never being greedy in His giving; and how good it is to remember that He "upbraideth not." We so often spoil our gifts by first upbraiding the necessitous recipients, but God never deals with us in that fashion. He does not tell us that we come too often, or that we ask too much. And what is the channel of wisdom? "Let him ask" – prayer has its part to play; but "let him ask in faith." If we are sure in our own mind that in any matter we really do want only God's will and God's glory, then we may "ask in faith," being confident that in His own way we will be given wisdom and guidance – we may not recognize it at the time, but, looking back we will see how true it is that "the steps of a good man are ordered by the Lord" (Ps. 37:23). Prayer also has its place in -
National things
When we dealt with 4:2-3, we saw that the fighting and wars referred to were probably the personal squabbles, bickering, animosities, and antagonisms that so often disfigure Christian lives. Yet, without straining, we may say that if the words refer to them, they may also apply to all kinds of war-like relationships, whether between individuals or nations. We make no apology, then, for introducing the national condition into our study. It is to be noted that here we have three "nots" – three missing things: First, the missing victory – "ye fight and war, yet ye have not." Perhaps we have much – a magnificent force, a righteous cause, an inflexible will, a glorious courage, but with all this, victory delays. Why? The answer is the second missing thing: the missing weapon – "because ye ask not." We may say we want more guns, more planes, more shells, more tanks, more ships, more men, more money, and too often we forget that, above all else, we need more prayers. If we used our knees more, it would be well indeed.
There is an animal in South Africa called the gnu that has a curious method of meeting its enemies. Whenever it is going to attack, it first gets down on its knees, and getting its impetus from that attitude, it springs from the kneeling position. What a sensible beast; and what an example. But there is a third "not" in this passage: the missing technique – "ye ask and receive not, because ye ask amiss." We may pray and still fail, because we pray wrongly; there are conditions and rules; a spiritual technique. The one point mentioned in the passage is, motive: if we only seek the blessing – in this case, the victory – "that ye may consume it upon your lusts," that is, to satisfy our own desires and wishes, to further our own ends, we need not be surprised if we fail. Next, prayer may effect -
Emotional things
That seems to be a reasonable inference from the words of verse 13 of the Emotional things That seems to be a reasonable inference from the words of verse 13 of the 5th chapter. Here we have the two extremes of emotion – down in the depths, up on the heights; "afflicted...merry." What are we to do with our emotional experiences? This verse teaches that we should relate them to God. In the one case, "let him pray." Whatever else he does in his distress, let him do that. Maybe, his trouble will be so devastating that he will feel he cannot pray – well, if he cannot frame a petition, at least let him simply tell God his trouble, like those bereft souls in Matthew 14:12, who just "went and told Jesus." The hymn says:
Oh, what peace we often forfeit,
Oh, what needless pain we bear,
All because we do not carry
Everything to God in prayer.
Just telling Him brings ease and peace. In the other case, "let him sing." The word translated "merry" means "well in mind," which only shows what God thinks of gladness and gloom. This emotion is also to be related to Him; so "let him sing." But he must choose his song correctly. Certainly, he cannot go wrong if he chooses "psalms." In both Old and New Testaments, there is a lot about songs and singing. Let us not forget that praise is a part of prayer. Then come -
Physical things
In some ways, verses 14 and 15 are rather difficult; but they are full of interest. Let us see what is not taught here. First, that sickness is the result of sin. As John 9:2 indicates, that was an idea widely held in our Lord's Day; and even today there are some who hold that sickness needs to be dealt with by the Blood of Christ and that on that ground all illness can and should be healed. However, note the word "if," at the end of verse 15: the former part of the statement has no suggestion of any connection between suffering and sin; but, of course, there are some cases in which iniquity is the root cause of the trouble, as in the example of the man sick of the palsy, whose wickedness was dealt with before his weakness (Mark 2:5, 11). Well, says our passage, "if" that is so, he shall have forgiveness, as well as healing; but the two evils are not necessarily connected.
Second, that Extreme Unction is commanded. Most are aware of the practice that when a sick man is "in extremis," he is anointed with oil to help him over death. But does this passage have any relation to such a custom? Is not the oil here intended to help him back to life?
The third thing that is not taught here is that the use of means for healing is wrong. Such is not the teaching of this Scripture. Indeed, several commentators are inclined to the view that the "oil" mentioned here is medicinal because the most widely used remedies of the time were "oil and wine" (Luke 10:34). But, is not the point here prayer or no prayer, instead of means or no means? If means are wrong, it seems strange that the always "out and out" Paul was so friendly with Luke "the beloved Physician," as he calls him in Colossians 4:14, and whom there is reason to believe he first met when he called him in as his medical attendant at Troas. It is also strange that he recommended means to his young and delicate friend Timothy, when he advised him to "use a little wine for thy stomach's sake and thine often infirmities" (1 Tim. 5:23). We often wonder why those who advocate what they call Divine Healing, without means, are themselves so inconsistent as to wear spectacles, and have false-teeth and hairwigs. However, the matter is settled for us by the words of our Lord, when He said that sick people needed doctors: "They that be whole need not a physician, but they that are sick" (Matt. 9:12).
It is time that we consider what is taught here. First, that we may pray – "let them pray over him." In a hundred passages besides this one we are encouraged to bring our sick ones to the Throne of Grace, and to make our bodily needs a matter of prayer. Our Father-hearted (Ps. 103:13), Mother-hearted (Is. 66:13), Brother-hearted (Heb. 2:11) God, is tenderly sympathetic toward all our ills, and would have us speak to Him about them. Second, that it is the patient's responsibility to make his condition known – "let him send." There is no promise that the "elders" will have mysterious powers of discovering that any member of the flock is ill, when nobody, not even the sick-one, tells them. Third, that "the prayer of faith shall save the sick." We do not think that this refers to ordinary prayers, however good and earnest. These latter do not always ensure recovery; else, why would Paul leave poor Trophimus sick in 2 Timothy 4:20? Are we to suppose that he did not pray for him? And why would his own prayer, thrice offered for his personal relief of bodily affliction (2 Cor. 12:7-9), be denied him? The teaching here is, that the particular kind of intercession designated always "shall" ensure recovery. It is our belief that this "prayer of faith" is not something that can be prayed at will, but that in certain cases it is given of God to serve His own loving purposes, and in accordance with His sovereign will. Not all Christians are to be healed; else, how would we ever die? Somehow, we must die, seeing we are in this body; for the Scripture teaches that until Christ return, "it is appointed unto man...to die" (Heb. 9:27). So then, regarding "any sick among you," some will succumb, others will recover; they are all to be prayer for, but, in some cases, God may will to place in "elders" the prayer of faith; hence the need to always call for the "elders" to pray for the sick. If healing does come, it is Divine Healing, for "the Lord shall raise him up" (5:15). Let us now turn to -
Personal things
"One for another" (v 16) is so different from the "one against another" of verse 9. Prayer is always the best thing – certainly we could never do anything better for one another than to pray. Intercession for people can be such a help to them; and God help us have some on our prayer list whom we do not like. If we pray for such long enough, and earnestly enough, we will come to see their good points, and to improve their bad ones. Prayer is sometimes the hard thing – perhaps easy if we are friends, but what if we are at loggerheads? In that case, we must "confess your faults one to another." It is "faults," not "sins" – the latter word, used in the previous verse, is a quite different one in the Greek. This is mutual confession of faults to those whom we have wronged. "That ye may be healed," may very well refer to spiritual recovery, rather than physical, for the word is often used in that sense: for example, "Lest...they...should be converted, and I should heal them" (Matt. 13:15), and "let it rather be healed" (Heb. 12:13); and "by whose stripes ye were healed" (1 Pet. 2:24). Many quarrels and estrangements would be thus healed, if only we followed this inspired teaching about mutual confession of "fault" and earnest prayer "one for another." Prayer is certainly the effective thing – as that closing bit of our verse makes plain; but the man must be "righteous," holy in life and the manner must be "fervent," his whole heart being in it, and then the "much" will be given – all of which is illustrated in the case of Elijah who is brought before us in the next verse, suggesting another legitimate sphere of prayer:
Material things
It was about the weather that Elijah prayed; and God will certainly allow us to speak to Him about this that forms so large a part of our conversation, so important a part of our daily lives. We are encouraged to bring all our material affairs to Him – always, of course, remembering that His will must be paramount.
Elijah's was persistent praying – 1 Kings 18 tells us the thrilling story of an answer. There are three stages indicated in that 18th chapter: First, "There is nothing" (v 43); six times over there seemed to be failure, but the prophet went on, refusing to get discouraged. Second, "There ariseth a little cloud" (v 44); God's encouragement; God's earnest; God's indication. However, let us not be content with "a little" blessing when God's purpose is "a great" blessing. So, thirdly, "There was a great rain" (v. 45) – "great" is always the scale of God's giving, if our faith persists in prayer. It was human praying – we are not to suppose that the prophet was a being apart; he was very much one of us. Lest we think all this is too high for us, the passage reminds us that he was "a man subject to like passions as we are," which implies that we need not despair of a successful prayer life. But this was real praying – there was nothing perfunctory, or merely formal about it. Notice that the marginal rendering of "he prayed earnestly" is "he prayed in prayer." How suggestive that is. Some people do anything but pray in their prayers – they use mere words, or appear to be giving God information, or seem to be flattering some leader in the church, or give the impression that they are simply performing a duty. Most of us recognize all these; perhaps, because on occasion we have been guilty of such supposed praying ourselves. But, when Elijah prayed, he really prayed. Then, at last we come to -
Spiritual things
Of course, prayer has an enormous influence in this realm. The case in mind is one of eternal significance, converting a sinner from "the error of his way." What important, joyous, and privileged work; it is work that angels covet. They are not given such work, but they cheer the results of it, as Luke 15:10 makes plain. See the effect produced – the man's steps are turned, his soul is saved for all eternity, his sins are hidden, covered, washed through atoning Blood. Again we say, what work – what grand employment. Now note the method implied – though it is not specifically mentioned, who can doubt that we are meant, by the whole context, to know that prayer is the particular method just now in the mind of James. There are many other ways in which conversions may be brought about, but perhaps this is the most powerful, and certainly it is open to more Christians than any other method. Are we, then, praying for souls? They may not let you speak to them about God, but they can't stop your speaking to God about them.
So, we come to the end of this expository study of the Book of James. How intensely practical it has been; and James has finished on one of the most practical of all themes, that of prayer, for which, if it will not sound too familiar, we should all be constrained to say, "Thank you, beloved James: Camel-knees." Yet, of course, our thankfulness must reach out beyond him to the One who inspired him and whose blessed joy it is to "lead you into all truth," and to make ours, in truth, a "Belief That Behaves."
