Exploring the Scripture

Jesus and his first followers were Jewish. Christianity began as a sect of Judaism. Thus, early practices in the Christian church reflected Jewish worship forms, such as prayer and song. Prayer is the common denominator in today’s text. It begins with verse 13: “Are any among you suffering? They should pray.”

James’ church was a praying, singing, and healing church. Healing traditions, however, were complex and confusing. Both Jewish and Gentile healing rituals, often based on superstitions, included magic rites. Also, Jewish law specified purification rites and examination by priests to authenticate healing for diseases like blindness or leprosy. The Christian community struggled with the variety of rituals brought into the early church through diverse cultures and backgrounds. 

James cut through the confusion with a simple rite of anointing and prayer. Anointing with oil had long been used by Jews to symbolize the consecration of kings or prophets, dedication of ritual objects, and preparation for burial. Doctors and healers used oil as a balm for bruises, wounds, and blindness. James stresses the symbolic nature of anointing by specifying the elders (not magicians) should be called, and the anointing should be done in the name of the Lord. This passage forms the Biblical foundation for the Community of Christ sacrament of Laying on of Hands for the Sick. 

For James, wholeness included spiritual healing through forgiveness for sins. It was the right and responsibility of the Christian community to offer the healing balm of confession and forgiveness. Those who are told to confess are the same who are told to forgive and pray for those who have sinned. James’ equality cuts across all facets of life as disciples.

Neither public confession nor using a priesthood member as a confessor is common in Community of Christ. At times it is healing to the community to hear someone who has torn the fabric of society confess. However, sometimes public confession has caused irreparable damage in the lives of individuals and the wider community. Confession can best be understood as prayer, the need for “wisdom from above,” and creating peace within the community (James 3:17–18).

James uses Elijah as an example of the efficacy of prayer (1 Kings 17:1, 18:1, 18:41–45). A prophet from the northern kingdom of Israel, Elijah predicted a drought in the name of Yahweh, countering belief in the Canaanite god of rain, Baal. The drought, and Elijah’s later prayer for rain, dramatized the power of the Israelite God Yahweh over rain and harvest. James is clear that God ended the drought, not Elijah (v. 17). His prayer was effective because he was righteous, seeking those things consistent with God’s will (James 4:3).

James urges disciples to restore to the community those who have strayed. In the early church, some believed that it was not possible to sin or stray once baptized. Others believed it was possible to wander from the truth, but there could be no forgiveness after baptism. Here James is saying that it is possible to wander, but it is also possible to return. Further, anyone who guides the return of another is blessed and will be forgiven.

Project Zion Podcast

Hosts Karin Peter and Blake Smith consider how this week's scripture connects to our lives today.

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Central Ideas

2. James’ simple rite of anointing and prayer of healing forms the basis for our sacrament of Laying on of Hands for the Sick. 
3. Confession and forgiveness are essential facets of inner healing.
4. James affirmed believers could wander from the faith, and it was possible for them to return.
5. Those who help return lost sheep will be blessed.

Questions to Consider

1. How has the idea of healing become a complex and confusing topic? How does our sacrament of laying on of hands for the sick address current confusion and misunderstanding?
2. What is the significance of James saying, “The prayer of the righteous is powerful and effective?” Can prayer be used as a weapon?
3. How can James’ injunction to confess to one another be carried out in a loving, healing manner?
4. When have you experienced the healing and forgiveness that can come from confession? Did it involve sharing with another person, or only with God?
5. What would it take to re-establish a connection with those who have become inactive in the church and invite them back into the sacred community?