From here through verse 18, James again takes up the subject of prayer. He started on this in 1:5- 7. He deals with it again in 4:2, 3 and 8. This is the longest portion. Our verse says, in affliction pray; in joy sing praise. In other words, let the Lord be the outlet for any emotion that may overtake us.

"Is any among you afflicted?" The word "afflicted" is literally "suffering hardship." Afflictions, sufferings, hardships are sure to come our way sooner or later. How will we act under them? Will they exasperate us; give us an inclination to swear like a worldly unbeliever? Will we accuse God of being unfair, unkind, or unwise? Will they make us cross, fretful, impatient? Will they make us groan, grumble, and growl like the children of Israel in the wilderness? These are the things we will do if we fail to pray, as our verse counsels.

"... let him pray ..." Relief from afflictions and hardships can be found in prayer. To lay your burden before the Lord brings mental relief, and this in turn diminishes the actual distress. It brings the sufferer near to God. The Lord is concerned about the difficulties of His own. He can and often does remove the burden. If not, He gives grace to bear it, like He did with Paul. Paul prayed thrice that the Lord might remove his thorn in the flesh, but the Lord said, "My grace is sufficient for thee" (2 Cor. 12:7-10).

What to pray for: The first thing we will pray for under affliction is the removal of the trial. This is natural, but we should always add, "Thy will be done" as our Lord did in Gethsemane. We should also pray for submission under the trial, and that we may quickly learn the lesson the Lord would teach us. We may have to pray for strength to bear the trial, and for wisdom as to how to behave at such a time. The way we act under trials will influence others either to trust our Lord Jesus, or to reject Him. Prayer for these things may save us from impatience, complaining, and even bitterness.

Afflictions humble us: Afflictions harden and embitter some, but humble others. When one is humbled it makes prayer acceptable to the Lord. Manasseh was in affliction and sore distress in Babylon. We read that he besought the Lord, humbling himself greatly; the Lord heard, delivered him and brought him back again to Jerusalem (2 Chron. 33:12, 13).

Work and pray: Some might ask when we are in difficulty of any kind, should we only pray or should we also do what we can to alleviate the condition? Certainly it is not wrong to do what we can ourselves, or to seek help and sympathy from others, but it is wrong, for sure, to forget prayer. In everything pertaining to the things of the Lord, it is right to pray as though everything depended on Him and to act as though everything depended on us. Of course, sometimes we can do nothing but wait on Him.

Examples of prayer in affliction: We have many examples in the Word of those in trouble calling on the name of the Lord. Think of Jonah in that great fish's stomach. "I cried by reason of mine affliction unto the Lord, and he heard me" (Jonah 2:2). As you read the Psalms, notice how David, in his trials, often called on the name of the Lord. Peter, sinking beneath the waves, cried out, "Lord, save me." We read of Christ in the Garden of Gethsemane, "And being in an agony he prayed more earnestly" (Luke 22:44). Paul and Silas down in that smelly old Roman prison, with bleeding backs, feet in stocks, prayed and sang praises to God (Acts 16:25).

"... is any merry? ..." The people of God are sure to have varied experiences; times of trial and sorrow; times of joy and gladness. Our sorrowing and rejoicing are both to be in the Lord. In trouble, we are to seek refuge in prayer; in joy, seek expression in singing praises. In other words, our whole life should be centered around the throne of God.

Cheerful: The word "merry" would be better translated "cheerful." We usually attach giddy gaiety to merriment, but not so with cheerfulness. We are to express our cheerfulness by singing praise, rather than in hilariousness. Some seek the Lord in times of difficulty, but forget Him in times of joy and prosperity. Some are cheerful as long as all goes well, but it takes little to turn them sour. Some have a cheerful disposition, which is lovely, but such must be careful not to think lightly of serious things.

"... let him sing psalms ..." Because our verse speaks of praying and singing, both of which are done in public worship, some have stressed public worship in connection with this verse far too strongly. Public worship is good and right, but our verse certainly stresses individual prayer and singing. When we are in distress, we should pray, and when happy, sing psalms. Some of us seldom think of praying or singing praise except in public worship.

"... psalms ..." A few have concluded from our verse that we should sing only Psalms in public worship – not hymns, or other spiritual songs. "Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord" (Eph. 5:19). When James used the word "psalms," he could have meant the singing of hymns, too. The word, "psalms," comes from a word meaning, "to vibrate." It was first used in connection with playing stringed instruments like David's harp. Slowly the songs sung along with the stringed instruments were called psalms, and then finally it came to refer more to the songs of praise themselves, independent of instruments. The Revised Version translates this, "Let him sing praise."

Wonderful hymns: The natural way to express happiness is by singing. A Christian should be very happy and consequently should sing a great deal; not the giddy and empty songs of the world, but the wonderful songs of praise to God. Our hymns are wonderful, and Christian hymn writers are the greatest song writers in the world. It is so encouraging to revel through the hundreds of glorious hymns in our hymn books. There are hymns of Christ's birth, life, death, resurrection, and second coming. Then we have those telling of our salvation, our faith and life in Him. No end of variety – beautiful tunes and words. How thrilling and inspiring they are. Who knows how many have been moved to obey the Gospel through that wonderful closing hymn; "Just as I am without one plea, But that thy blood was shed for me, And that thou bid'st me come to thee, O Lamb of God, I come! I come!"

Book of Psalms: One should never belittle the book of Psalms; it is full of wonderful hymns. While they are on Old Testament ground, many of them speak of Christ, mostly in a prophetic way. They are full of prayers as well as praise to God. Many parts tell of the lofty experiences of a soul in real fellowship with the Lord. The Psalm writers, in many ways, put to shame grumbling Christians of today.

Happy singing Christians: Let us ask the Lord to make us happy singing Christians. The world is looking for happiness, and if it is in Christians, some will be drawn to Christ. If they see us long faced and sour looking they will be repelled. Satan makes it a point to get Christians downcast so others will not be attracted to Christ. But you say, "I can't sing, my voice is terrible." The Lord does not care about that; sing to Him anyway and show a singing disposition toward the world.

Scripture Reading: James 5:14 (KJV)

In this verse and the next two, James writes of the sick, and the matter of their healing. Special mention is placed upon the prayer of faith. The anointing with oil is also brought in, and this has been a source of some controversy.

"Is any sick among you?" No doubt, there were sick among the early Christians, as there always are in every age. Sickness may result from many causes, from germs in the system, decay, old age, or as a result of accident. Sometimes it results from bad or sinful living. Then again it may be sent by Satan, and sometimes the Lord imposes it as chastisement for disobedience. This last seems to be especially in mind here, when in the next verse, James says, "If he have committed sins, they shall be forgiven him."

"...the elders ..." James assumed that every congregation had elders. We find that Paul and Barnabas ordained elders in every church which they established. The word "ordain" means to "designate" or "to point out." They had discernment to know who the gifted men were who could watch over and lead the flock, and they exhorted them to do so. An elder should be one of the elderly men in a church, saved for sometime, with experience and wisdom. The qualifications for such are given in Titus 1:6-9 and 1 Timothy 3:1-7. Who should appoint them now or how should they be determined? If a man is used of God in establishing a new work, perhaps it would be well for him to see to it that responsible elders are left in charge. If a congregation has been established in another way, or has been in existence for a long time, the men who are doing the work and have the qualifications should be recognized as elders. However, less officialism is best. "Elders," is in the plural, and it is always assumed that there is more than one elder in any given congregation. Notice, it is the elders who are to be called by the sick, not the preacher or others.

"...let him call for the elders..." The sick man is to call for the elders of the church. This is the first step in healing, and it is on the part of the sick, not on the part of the elders. While it is the duty of the elders to visit the sick, it is here given as the duty of the sick to call the elders.

Sometimes the sick say, "Nobody cares for me, nobody comes to see me." Well, if they do not make their sickness known and do not call for the elders, they themselves are to blame. You say, "Why call the elders, can't I pray for myself, and can't others besides them pray for me?" Verse 13 says we should pray for ourselves, and verse 16 says, we should pray for one another. It is always good to seen as many as possible to fellowship in prayer, but especially, call for the elders. They usually are godly men, whose fellowship we would naturally want in prayer.

"...the church..." The word for "church" comes from a Greek word meaning "a called out company." When speaking of Christians, it always means a company called out from the world. It is never scriptural to call a building a church. It is a group of Christians meeting in a designated place. The Scriptures never speak of it as an organization or denomination. It is a local assembly of Christians. Sometimes it is used in a broader sense including every true child of God anywhere on earth. This is the sense in which it is mostly used in the book of Ephesians.

"...let them pray over him..." The elders, when called, are to come to the sick and pray over them. The Scriptures testify everywhere that we should make every matter a subject of prayer. Men and women of prayer are needed as much as workers.

Let our faith be in God: It isn’t strange that when Christians get sick, they run for the doctor; but what is strange is when a sick Christian forgets to pray. Does this show they have more faith in the doctor than the Lord? Not that it is wrong to call a doctor, or to use other means. But to believe in doctors and medicine, while leaving out the Lord isn't an example of true faith. In this matter, let us show more faith in Him, lest we suffer loss.

"...anointing him with oil..." After prayer, the elders were to anoint the sick with oil in the name of the Lord. There has been a variety of opinions as to what this anointing consisted of – its purpose and benefits. First, let us notice a few other verses referring to oil and its use. Mark 6:13 says of the twelve sent out to preach, by the Lord, that they "anointed with oil many that were sick, and healed them." Oil, in the Scriptures, is almost always olive oil. It has healing properties ascribed to it in various places. In the story or the Good Samaritan we read how he went to the wounded man "and bound up his wounds, pouring in oil and wine." In the Hebrew Bible, we read of "wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment" (“oil” in the Revised Version; Is. 1:6). David says, "Thou anointest my head with oil" (Ps. 23:5). Prophets, priests, and kings in Old Testament times were anointed with oil. We read of David being so anointed by Samuel in 1 Sam. 16:13. We read of Aaron the high priest's anointing in Psalms 133:2, where again "ointment" should be "oil" as in the Revised Version.

Purpose of anointing with oil: What was the purpose of this anointing with oil? Various thoughts have been advanced. Some have advocated that it was symbolic of the Holy Spirit and nothing else. Oil certainly is a type of the Spirit in the Word, and in the final analysis, it is not the oil, or prayers of elders which raises the sick but the Spirit of God.

Refreshes the sick: Some have advocated that the anointing with oil was merely for the refreshing of the sick. Sick, who have had a good rub down with oil, say it is refreshing.

Oil has healing properties: Oil is used for healing purposes today, as it was in Bible times. Some claim that "anointing" means "rubbing," and that a good oil massage is helpful for some diseases. They say this proves that James advocated both prayer and medical means.

Other claims: Others have claimed that the anointing is the channel by which the Lord gives a supernatural cure, and still others, that it was merely something for the sight that would aid a sick man's faith. So, there are a variety of thoughts as to the purpose of this anointing, and it may be difficult to decide which one is correct. It may be that the correct answer lies in a combination of two or more of these things.

The prayer of faith rather than the oil: Our next verse tells that "the prayer of faith shall save the sick, and the Lord shall raise him up." It gives no credit to the anointing with oil, but all credit to the prayer of faith, and the Lord's answer to this prayer. So it is really the Lord who does it – not the oil. It does not mention the oil as curative, and if it were so, why have particularly the elders to do it, and why do it in the name of the Lord? This seems to put away the argument of the curative properties of the oil. The word "anointing" does not mean "rubbing," but the pouring of oil on the head like with David. With Aaron it seems like pouring, "It is like the precious ointment (oil) upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments" (Ps. 133:2).

Type of the Spirit: The oil here is especially a type of the Spirit, who actually does the healing. The Lord heard the prayer and honored the obedience of the anointing. The anointing was, in effect, an admission that only the Holy Spirit could actually raise the sick.

No mystic powers: The elders had no actual mystic powers, as some claim for themselves today. Strange to say, today, many who claim to have the gift of healing are not elders, but usually preachers of some kind, and sometimes women preachers at that. If you are sick, do not run after self-claimed healing preachers, who have great healing meetings, but call for elders of the church.

Is it for today?: Just how important is this anointing with oil – should it be done today? Was the rite only for the early church, or was it meant for this whole age? These questions are perhaps more difficult to answer than the ones about its purpose. A man should not go around with a bottle of oil in his pocket, looking for people to anoint. However, if a sick Christian should call for the elders of the church, asking them to pray and anoint him with oil, then they should do it. It certainly will do no harm. The story is told of two elders who did a lot of anointing of the sick with oil and a lot of people did get better. Their names began to be heralded throughout the area. This they did not think right, so they did stopped using the oil, and prayed in more of a private way. Healings by the Lord did not stop because they stopped anointing with oil.

Healings noted today: Certainly healings have been experienced today, which were, without doubt, the result of prayer. The story is told of a man who often said that he experienced healing from God, through prayer. A brain tumor, larger than a big grapefruit, was discovered in his brain. He was given less than a 1% chance of living through an operation, but 0% without one. His medical records show that during the eighteen hour operation, the doctors lost him three times, but each time he came back, seemingly on his own, to their amazement. He believes it was the work of the Lord, through prayer. The head doctor later said that he had never seen anyone die that many times during an operation; come back and live. Several of the seventeen doctors in the surgical group became believers.

Not always His will: Of course, it is not always the Lord's will that the sick be raised up. Otherwise, those who were subjects of prayer would never die. A friend's father, much loved and prayed for, passes away. Paul, a great man of faith, prayed thrice that the thorn in his flesh would be removed, but the Lord said, "My grace is sufficient for thee" (2 Cor. 12:7-9). Paul must have prayed for Trophimus, but he left him at Miletum sick (2 Tim. 4:20).

Extreme unction: A large religious group bases their rite of extreme unction on this verse in James. With them it is not a matter of the healing of the body, but preparing the soul for eternity. They do not anoint a sick man that he may get well, but administer it only to those about to die. Is this the evident intent of the verse?

How about other means of healing?: Some teach that our verse rules out the doctors and all medicine. While it does not mention these, it does not prohibit their use. The Lord can work through them, and often does. He could sustain our bodies without food, but anyone wanting to live, eats. If you break a leg, you should make it a matter of prayer, but unless you can set your own bones, it would be wise to see a doctor. A man once said: “I trusted the Lord with my teeth for ten years, but they got so bad the dentist extracted them.” Broken bones and bad teeth are not too difficult for the Lord to heal, and He does by using doctors and dentists. The Lord can direct the hand and mind of the doctor, giving him all healing herbs, etc., but in the end we should give God credit for the healing.

Example of healing prayer and surgery: The story is told of a man who had a deep, ugly cancer on his face. Many things were tried, but to no avail. A doctor said his only hope was an operation, but success would be slim to none. The Christian doctor advised that while he operated, elders should pray in an adjoining room. While elders prayed, pleading with God, the doctor wielded the surgeon's knife. The Lord surely directed his hand because the man made it through, testimony to the power of the Lord to raise the sick through prayers of faith.

Christ and other means of healing: Did the Lord Himself use other means, or at least sanction them, when He used spittle and clay to open the eyes of the blind? What did He mean, beyond speaking of Himself as the great physician, when He said, "They that be whole need not a physician, but they that are sick?" (Matt. 9:12)

"...in the name of the Lord." When our verse says, "in the name of the Lord," it no doubt refers to the Lord Jesus. This puts authority on the act, and tells that apart from Him the anointing would be futile. The healing lies in the Lord. In connection with the healing of the lame man in Acts 3, Peter, questioned by the Sanhedrin, says, "By the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole" (Acts 4:10).

Scripture Reading: James 5:15 (KJV)

The results of calling elders to pray and anoint with oil are twofold; "The Lord shall raise him up; and if he have committed sins, they shall be forgiven him." The emphasis here is not on the anointing, but on the prayer of faith, and the Lord raising him up.

"...the prayer of faith..." James first mentions "the prayer of faith" in 1:6. There it is in connection with asking for wisdom. "But let him ask in faith, nothing wavering." The prayer of faith is the main condition required for the raising of the sick. A Christian should always believe that the Lord can raise up the sick. The language of our verse is quite positive, but there must not be a "maybe" in our faith, or there will be a "maybe" in the healing. Does the fact that all are not raised up prove that all prayers are not prayers of faith? No. This prayer of faith cannot be worked up at will; it must be given one by the Holy Spirit. When one is definitely convinced by the Spirit that a matter is of the Lord, then He can pray believingly, and the Lord will often raise him up.

The Lord Jesus and the importance of faith: The Lord Jesus constantly insisted on the necessity of faith. He said miracles would be wrought in answer to it. In Matthew 17:14-21, we have the case of a man coming to the Lord Jesus with his son who was a lunatic. He had brought him to the disciples, but they could not help. The Lord rebuked the devil and the evil spirit came out. The disciples come and ask, "Why could not we cast him out?" He replies, "Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to younder place; and it shall remove; and nothing shall be impossible unto you." He says, "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24).

"...shall save the sick..." When our verse says, "shall save the sick," it does not refer to the saving of the soul. A man may be saved in various ways; from: drowning, fire, himself, and sickness. There seems to be no question about the result, "The prayer of faith shall save the sick." If prayer is right, the result will be right, too. Remember from v. 14, that medical help is also needful.

"...the Lord shall raise him up." The "Lord" here again is no doubt the Lord Jesus. It is He who hears the prayer, and by the power of the Spirit raises the sick. When it says "shall raise him up" it infers the man is sick enough to be down in bed. One should not call the elders for a minor, temporary ailment, but only when the case is serious. If we are raised up, whether medical means were used or not, let us always give the Lord all the credit. It is He who restores to health. Let us firmly believe that He is still able to do the miraculous. He has often brought sick ones back from the gates of death.

"...if he have committed sins..." Our verse seems to assume that some cases of sickness are the result of sin. The word "if" tells us that this is not so in every case. In one sense, all sickness is the result of sin. If sin had not come into the world, sickness would not have come either. Much of sin brings its own reward. Dissipation is sure to bring physical trouble. We know also that sexual immoralities often bring venereal diseases. And sometimes the Father chastens, bringing sickness because of sin and disobedience. Sins relation to sickness: Many Scriptures link sin with sickness. There was the man sick with the palsy. The Lord Jesus, before He tells him to take up his bed and walk, says, "Son, be of good cheer; thy sins be forgiven thee" (Matt. 9:2). The fact that He dealt with the sin before the disease would indicate that the two were related. To the man healed at the pool of Bethesda, He says, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee" (John 5:14). Because of abuses in connection with the Lord's Supper, Paul says, "For this cause many are weak and sickly among you, and many sleep" (1 Cor. 11:30).

Repentance of sin: In some cases sick people know what sin has brought on their sickness. If not, they should seek to know if it is the chastening hand of the Father because of some special sin. When the sin is known, there should certainly be true repentance. One should acknowledge to the Lord: the sin; the righteousness of the chastisement; and to the brethren, too, if their fellowship in prayer is desired. David says, "Wash me through from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me" (Ps. 51:2, 3).

"...they shall be forgiven him." When it speaks of sins forgiven here, we must not think of the unsaved having their sins forgiven. It does not speak of salvation, but of a Christian sinning, confessing his sins, and having those sins forgiven. Forgiveness of sins is a matter that should be undertaken first, before a Christian's prayers for the sick are brought to the Lord.

Most definite portion on healing: These verses are the last and most definite in the Word dealing with the matter of healing. If one is desirous of healing, then follow this method. The modern divine healer with his mass healing meetings is a long way from what we have here. Even if we go through this whole form, including anointing with oil, we will not always receive healing from God. After all Epaphroditus was sick, nigh unto death. Paul did not see him healed (Phil. 2:27). If healing always came then death would not and "It is appointed unto men once to die" (Heb. 9:27). Therefore we should always add, "If it be Thy will."

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