We saw last time that our Lord does not offer us simple solutions to life's complex problems, but asks of us to go the way of active, persevering prayer, a way of daily, living communion with God. In the next verses, James continues with the matter of prayer. Except now he does not speak so much of personal prayer but of the intercession made by the elders.

Let us look at the situation. If someone is “sick,” we read, he must call the elders, who will intercede for him and anoint him with oil. This prayer will “heal” the sick person, and the Lord will raise him up. You will find that many translations (not so much the RSV) speak here in terms of “sick” and “healing.” And then it looks as if we are faced with another one of James' simple solutions; if you are sick, call the elders, for their official prayer will lead to instant healing!

This text is used, among others, by the Roman Catholic Church to support the doctrine of “the extreme unction” (commonly known as “the last rite”), which is administered to the dying to give them the (extra) grace needed to face the ultimate trial. But we note, in passing, that this text does not at all speak of dying; instead it speaks of living! This same text is used by Pentecostal groups to prove their doctrine of spontaneous (immediate) healing, and here, it seems, they may have a point. Does this text indeed not indicate that through the official prayer of the elders, the sick will immediately be healed and raised up?

Yes, we might wonder if we find here another simple solution. Does this text support the notion that a sick person can be freed from his illness simply by calling the elders who, in fact, pray the sickness out of his system? Often we read in various publications that texts as the above should make us more sympathetic to movements which stress “faith healing” of the instant kind. I think we should be very cautious when we read of such trends which now and then also creep up in Reformed circles.

Above I have purposely put the words “sick” and “healing” between quotation marks. Because the main question is: what is meant by being sick and being healed? Is this really a matter of some physical illness or handicap which we encounter so often in life?

Then it literally says, “Is any one among you weak?” A word is used that means “to be weak” or “to be sickly.” But this does not mean sick exclusively in a physical sense, for it can mean as well: spiritual weakness! And the second important expression, “the sick man” (verse 15) actually means: one who is weak, tired, exhausted, filled with worry and despair. And then we do not read in verse 15 that the prayer of faith will heal such a weak person, but will “save” him. This verb, to save, is mostly used when the Word of God speaks of salvation from sin through the Lord Jesus Christ.

This text does not speak only of those who are sick in a physical sense to give them the assurance that they will always be healed upon the prayer of the elders. The scope is much broader. James deals here especially with those who are weak in faith, who have become weakened perhaps also because of some physical handicap or spiritual burden, but who are exhausted in the struggle against sin. Using the same word, the Apostle Paul elsewhere also speaks of the weak (in faith) in the congregation (1 Corinthians 8:9).

And so I come to this translation,

Is any one among you weak? Let him call the elders of the church and let them pray over him, anointing him with oil in the Name of the Lord; and the prayer of faith will save the one who is weak, and the Lord will raise him up …

“To raise up” means here indeed to enable someone to stand up again, to continue on with new courage and hope.

So there may be members in the congregation who experience great difficulties in the struggle of faith. Perhaps of a lengthy illness or a weakened spiritual disposition. Such persons are to call the elders to receive spiritual support, or, concretely, to have regular pastoral care. The elders are to pray with them and for them that they may be strengthened in their trials and encouraged in the Lord to continue their life as children of God.

“Anointing him with oil in the Name of the Lord.” Oil was in those days symbolic of the anointing with the Holy Spirit. This unction was to be used together with the intercession so that the ailing member would be strengthened in the Spirit of God! This anointing, by the way, was not the most important part. It was only a sign. It says clearly in verse 15, “the prayer of faith will save the one who is weak.” The prayer of faith is decisive. Prayer alone gives the strength needed to carry on. Prayer gives certainty that the sins have been forgiven.

It is remarkable that ultimately in these verses the emphasis comes to fall on the forgiveness of sins, “and if he has committed sins, he will be forgiven.” Those who in their weakness begin to struggle with the assurance of their salvation, will indeed be strengthened by pastoral intercession and reassured in their difficult struggle of faith! In this way the greatest burden is lifted from their shoulders and they will be raised up to serve the Lord with new conviction and with deep joy.

I do not find in these verses any indication that “instant healing” is guaranteed upon the prayer of the elders. Also here there is no simple solution. Those who are weak must be enabled to continue the struggle, comforted and strengthened in the one sacrifice of Christ on the cross. I do find in these verses that it is especially the task of the elders to support and strengthen those in the congregation who are weakened in the struggle of faith, for whatever reason, and that the weak members must actively seek this pastoral care which Christ provides in His Church.

James first spoke of personal prayer. Now he speaks about pastoral care. But the common denominator is: we must all be enabled to continue the struggle of faith. Some may need more pastoral care than others; but we must all seek our strength in the sure promises of God.