James 5:13-15 - The Prayer of Faith

James' letter is hard reading.  Face it, we like Paul more than we like James.  Paul is so conceptual, lofty, and... organized.  First, doctrine; then practice.  Ideas first, then the actions we must do if we believe those ideas. That's Paul.

Then, there's James.  He writes almost as if behavior is the sum of religion.  Be joyful in trials.  "Do" the Word.  Visit orphans and widows.  Don't be prejudiced against the poor.  Control your words, control your life.  This is James.  He's difficult because he's so commanding; so urgently behavioral.

The reason for James' urgency is, in fact, the nature of the problem he is fighting.  James is fighting against despondency, which left unchecked, results in apostasy.  James writes to Jewish believers who were "dispersed."  They are persecuted, poor, and driven from their homes and families because of their new faith in Christ.  To sum up James' epistle in one sentence, he tells us "Even in extreme difficulty, behave as Jesus taught us."  Rejoice in trials.  Love one another.  Endure to the end.

So, when James finishes his epistle, he ends where he started.  He begins his letter by instructing his readers to "count it all joy when you fall into various trials," because "the testing of your faith produces patience (endurance.)"  He ends by telling them to "be patient, brethren" (5:7).  Be as patient as the farmer waiting for the harvest.  Be as patient as the prophets who endured suffering.  Be as patient in trial as Job himself.  Impatience seduces us to act in our own powers and resources; to swear that we will somehow get even for our mistreatment, or to make a way out of our difficulties.  Impatience whispers to us that God doesn't care, or isn't real.  Impatience entices men to "wander from the truth" (5:19).

It is in this context that James speaks of "the prayer of faith."  These verses (5:13-15) are the delight of both charismatics and Catholics.  The charismatics gleefully point to this passage as proof of "faith-healing."  The Roman Catholic Church just as cheerfully points to it as justification for extreme unction.  But the passage supports neither idea.

If, as the charismatics allege, the passage teaches that healing from sickness can be had if there is only sufficient faith, then it proves too much even for the most radical charismatic.  First, the tone is so absolute that one would expect any Christian with faith to never suffer sickness for long - if at all.  Second, in James' instructions, it is the elders who pray (5:14); so it is their prayer of faith (5:15) that saves the sick.  Yet no modern faith healer ever admits failing to heal because he didn't have the requisite faith.  The unbelief always seems to be from the one who is sick.  James, however, points to the elders as offering the prayer of faith which heals.

The Catholic rite of extreme unction is not supported by this text, either.  In Roman Catholicism, the one whose health has deteriorated to the point of impending death can be offered extreme unction, or the last rites.  So, the Council of Trent (Session XIV, chapter i, On Extreme Unction) declares that "this sacred unction of the sick was instituted by Christ Our Lord as a sacrament of the New Testament, truly and properly so called, commended to the faithful and promulgated by James [Epistle, v:14, 15]."  That these verses refer to one near death is supposedly proved from the use of the Greek word kamnonta ("weary") in verse 15; and from the statement that the sick one calls for the elders - presuming that this is because he is too weak to go to them.  However, these conclusions are too narrow.  One can be weary without being near death.  Also, there are a number of possible reasons why the sick one should call for the elders.  He may be sick enough not to travel safely, and still not be near death.  Further, the phrase may indicate that the sick person calls for the elders because they might not know otherwise of his sickness.  To assume near-death illness is unwarranted.  Finally, the whole reason for the sick believer doing what James directs is so that the prayer of faith will save him and "raise him up."   But extreme unction is given with death in view, not healing.

If the passage supports neither faith-healing nor extreme unction, what does it teach?   Interpreters fall into three categories.  Some (e.g. Calvin) interpret James 5:13-15 as referring to a gift of healing only available in the apostolic church.  Calvin notes the similarity of language between James and Mark 6:13.  However, a problem with this view is that James instructs the sick to call for the elders of the church.   He does not call for those with the gift of healing, but for the elders in general.  It is the spiritual leadership of the church who are called.  This shows that James' instruction is intended for all eras, not just that of the apostles.

A second group (like Albert Barnes or A. T. Robertson) understand the oil as medicine, and problem as purely physical.  In this view, James teaches that prayer and medicine are both means for healing physical sickness.  The promise in verse 15 to save and raise up is not to be taken absolutely, but only generally.  However, a problem with this view is that verse 15 does have an absolute tone to it.  The simple future tense verb expresses certainty about the outcome.  At the very least, the promise, if not absolute, is to be taken as generally true.  Yet, we all know that prayer and medicine often do not affect the healing desired.

The third group (John MacArthur, for example - see his excellent discussion at http://www.gty.org/resources/bible-qna/BQ1611/what-is-the-prayer-of-faith) sees the sickness not as physical, but as spiritual.  It is "weakness" of faith that is the problem.  This view has many excellent points to recommend it.  In addition to looking carefully at the words of the text (see his article), it also accords well with the overall context and theme of James.  Remember, James is speaking of enduring hardship.  Verse 13 speaks of suffering saints, and joyful saints - both reflecting spiritual attitudes.   It would be natural to address weak and weary saints next.  Further, the close connection of verses 15b-16, where it is assumed that the weak one has probably sinned and needs forgiveness, would fit better with this interpretation.  A believer whose faith has been weakened under persecution and poverty has probably responded sinfully.  Maybe he has rashly and angrily sworn vengeance or earthly deliverance (see verse 12), rather than trusting God.  Maybe he is on the verge of abandoning his faith (see verses 19-20).   The context lends credence to the idea that James is speaking of spiritual issues, not physical ones.  The one unanswered question in this view is simple:  Why the oil?  It is not for a ritual anointing.  The Greek word aleipho is not used of a ceremonial anointing.  R. C. Trench (Synonyms of the New Testament) says that aleipho is the mundane term ("rubbing").   A. T. Robertson points out that this is the term used in medical treatises.  So this is not just a spiritual issue.  There is also a physical illness involved, for which the oil serves as medicine.  

I propose that James is dealing with a complex situation.  It is not just physical illness; nor just spiritual weakness; but both.  In James' view, they are one.  James has in mind the persecuted and distressed believer who has not responded with patient endurance.  He has not counted his trials as "all joy" but rather as a burden too heavy to bear.   He has reacted sinfully - angrily? -  to what God has providentially ordained.  The result is a weariness of soul and body that has left him discouraged, defeated, and ill.  In 1822, John Colquhoun wrote "A Treatise on Spiritual Comfort" for those whose sins had brought them to despair.  Colquhoun (pp. 154-155) notes the connection between spirit and body.

Such is the nature of the union, between the soul and the body, that there is almost never any vigorous exercise of any of the affections or passions of the soul, without some corresponding effect thereby produced on the... body.  Now, the affections of grief and fear do, in proportion to the degree of their exercise, contract the natural spirits, and render their motions feeble and slow.  The consequence is, that the vigour of the body commonly declines: its motions become sluggish.  The lamp of life burns dimly.  The countenance grows dejected ; the complexion waxes pale ; and no liveliness, nor activity, seems to remain.... "My soul is full of troubles, and my life draweth nigh unto the grave" (Psalm 88:3)."  

So, how do we respond to James' teaching?

1)  Never underestimate the seriousness of discouragement, either in yourself or another.  Discouragement, at its root, is unbelief.  At best, it saps our spiritual vitality.  At worst, it may prove that our faith is no real faith at all, and lead to apostasy.  It is not just difficult trials that lead to this defeat, either.  Sometimes, it is the discouragement of our sins.  Attend to discouragement promptly and urgently.  A soul may be at stake (5:20).  If this is you, do not attempt to fight this battle alone.  Call for the elders of your church.  Seek the help of your spiritual leaders.  Do not attempt a self-cure any more than you would attempt to deal with cancer on your own.

2)  The greatest tool for dealing with discouragement in church members is the prayers of the elders.  The example of pastors praying in faith can cultivate, or implant, the seed of faith in those who despair.  Dr. MacArthur writes:

The wounded, exhausted, broken sheep are to go to their shepherds, who will intercede for them and ask God for renewed spiritual strength on their behalf.  This is an important—and largely neglected—ministry of the church’s pastors and elders.  The apostles acknowledged its priority when they said, “We will devote ourselves to prayer and to the ministry of the word” (Acts 6:4).  But in today’s church, weak, struggling believers are often handed over to so-called expert professional counselors—who often have little power in prayer. Those who have been defeated in the spiritual battle do not need to hear opinions of human wisdom; they need to be strengthened by the power of God through their leaders’ prayers.

3)  Be encouraged at the promise of James.  Even if your sins and discouragement have lead you to the brink of apostasy, there is still the hope that the prayer of faith will restore and save.  Sins confessed will be forgiven.  The drought will end and the earth will produce its fruit once again.