PEACE ON EARTH OR EMPTY WORDS?

  empty (ĕmp′tē) adj.

    1.     Having nothing inside or on the surface; holding or containing nothing: an empty bag; an empty lot.

    2.     Having no occupants; not being used: an empty chair.

    3.     Lacking force or power: an empty threat. 1

 

“For My thoughts are not your thoughts,

            Neither are your ways My ways,” declares the Lord.

“For as the heavens are higher than the earth,

  So are My ways higher than your ways

            And My thoughts than your thoughts.

“For as the rain and the snow come down from heaven,

  And do not return there without watering the earth

  And making it bear and sprout,

            And furnishing seed to the sower and bread to the eater;

“So will My word be which goes forth from My mouth;

  It will not return to Me empty,

  Without accomplishing what I desire,

            And without succeeding in the matter for which I sent it.”

                                                               (Isaiah 55:8–11)

Many of us have heard the expression “empty words” when describing someone’s false promises. The meaning is clear that what they are lacking is the integrity to fulfill what they promise. Not so with the God of the universe.

In Isaiah chapter 55, God declares eternal life free to all on the basis of His grace provision—without money and without cost (v.1). He implores the Jewish readers to “Listen, that you may live” because He is going to make an everlasting covenant with them, one that “guaranteed that David’s throne, dynasty, and kingdom would continue forever”2 (2 Samuel 7:12-16). When God makes a promise, we can be assured that it is not “empty words.” He has the integrity to follow through on what He says.

In verses 8 and 9 God testifies to the genuineness of His promise claiming that His thoughts and ways are far superior and more trustworthy than all the heavens and earth. This is reminiscent of how He declared the genuineness of His promise to Abraham to multiply his progeny. The writer of Hebrews explains.

For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself. (Hebrews 6:13)

Observe the assurance and effectiveness of His ways in verse 10. He provides the waters from heaven, rain and snow, so that crops have what is necessary to flourish. But note also the interesting phrase about the rain and snow how they “do not return there (heaven) without watering the earth.” Water is a totally recycled natural resource. That which falls to the earth, God makes certain that it fulfills its intended purpose to provide for the sustenance of mankind. Much of it goes back into the atmosphere and forms clouds which will become the source of future rains.

The Lord declares “So shall my word be” (v.11), meaning He will make certain His word will fulfill their Divine purpose to provide the spiritual sustenance of life for His creatures. For this is exactly what Moses had instructed the children of Israel in the wilderness concerning the significance of God’s Word:

“And He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord.” (Deuteronomy 8:3)

It was also the answer Our Lord gave to the Tempter in the wilderness:

But He answered and said, “It is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.’” (Matthew 4:4)

The Lord proclaims of His Word that “It shall not return to me empty” as the basis of His assurance that His word will be fulfilled. These are not empty words coming from the God of the universe. This is true truth.

And they will accomplish what He desires and will succeed “in the matter for which I sent it.” Is it possible that this passage is a parallel to the person and work of Jesus Christ? For John asserts that Jesus is the Word incarnate (John 1:1) and that He came forth on a Divine matter to provide redemption for all mankind to fulfill the Father’s desire. Jesus Christ’s return to the Father (Acts 1:9) was in no way empty but was a success as illustrated by the Scriptures which states that He is seated at the right hand of the Father. This is the fulfillment of Psalm 110:1,

The Lord says to my Lord: “Sit at My right hand, Until I make Thine enemies a footstool for Thy feet.”

This was foretold by the Lord Jesus during His trial before the high priest Caiaphas:

Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.” (Matthew 26:64)

Also proclaimed throughout the New Testament epistles,

When He had made purification of sins, He sat down at the right hand of the Majesty on high. (Hebrews 1:3b; cf. Ephesians 1:20; Colossians 3:1; Hebrews 8:1; 10:12; 12:2; 1 Peter 3:22)

Something to Reflect Upon

The Christmas season is upon us and it was Isaiah who prophesied of Christ’s coming,

 For a child will be born to us, a son will be given to us;

And the government will rest on His shoulders; 

And His name will be called Wonderful Counselor, Mighty God,

Eternal Father, Prince of Peace. 

There will be no end to the increase of His government or of peace,

On the throne of David and over his kingdom, 

To establish it and to uphold it with justice and righteousness

From then on and forevermore. 

The zeal of the Lord of hosts will accomplish this.

                                                                        (Isaiah 9:6–7)

And it was Isaiah who foretold of His Passion and death (53:1ff). This was the purpose of Christ’s coming forth from heaven. To be the embodiment of God’s Word—the evidence that our Creator exists, and to fulfill the Divine matter of redemption of fallen mankind. This was the Father’s desire, to have fellowship, peace with all of His creatures just as He intended when He created Adam and Eve.

Thus, the provision of peace with our God has been made available by the finished work of Jesus Christ (Romans 5:1). This is what the heavenly host proclaimed to the shepherds on the night Jesus was born:

“Glory to God in the highest,

And on earth peace, good will toward men.” (Luke 2:14 KJV)

Now all that is necessary for a person to have peace with God is to simply “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

We can be assured that God’s Word is not empty words—they are neither meaningless nor do they lack power (Hebrews 4:12). They will never return to him empty or voided, without accomplishing what He desires.

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[1] The American Heritage College Dictionary, 4th Ed., s.v. “empty,” p. 460.

[2] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 Update. Chicago: Moody Press, p. 1130 note.

 

© 2022 David M. Rossi

EFFECTIVE PRAYER ACCOMPLISHES MUCH: JAMES 5:16

Verse 16: Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much.

In this verse James continues to examine the issue of sin in the life of the believer. In Scripture sin is designated as “every departure from the way of righteousness, both human and divine.”1 In verse 15 the sins committed and forgiven were violations of the righteous standards of God. James provides the correct order of how believers are to resolve the issue of sin in their lives: confession of sins to God and then to make amends with those who they have offended.

It should be carefully noted what this verse asserts confessing to one another the admittance of wrongdoing. The emphasis here is upon restitution of offenses against other believers, illustrated by Our Lord in Matthew 5:23, 24; Luke 17:4. What it does not mean is the necessity of confessing in a public forum or in a church setting. Just as confession to God is between the believer and God, confession of offenses is between the believer and the brother in Christ who was offended. The epistle of James has detailed many sins committed against fellow believers: partiality (2:1ff); lack of compassion (2:15-16); quarreling (4:1ff); slander (4:11); defrauding (5:4). Now it is time to repair relationships.

Next, James commands that they pray for one another. This could be done at the time when restitution is made or anytime afterwards. The reason for this is that you may be healed. “You” means both the offender and the offended. The word healing here does not refer to a physical healing but a mending of a relationship damaged by the offense of a brother in Christ. Admitting wrongdoings to fellow believers is a clear demonstration of obedience to Our Lord’s command to love the brethren:

 “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” (John 13:34; cf. 1 Peter 1:22)

And we are also commanded by Our Lord to “be at peace with one another” (Mark 9:50) and by the Apostle Paul to “live in peace with one another” (1 Thessalonians 5:13b).

A wonderful promise ends this verse accentuating that an effective prayer accomplishes much. What exactly is an “effective” prayer? The word effective means to be operative, be effective, have powerful effects, to accomplish.2 Since this word is at the end of the Greek sentence, it indicates that James places a significant emphasis on the substance of this prayer. This prayer must meet the qualifications necessary to be heard by God. Not every prayer uttered is heard by God. The unbeliever’s prayers are never heard—except for the prayer which responds to the gospel’s offer of salvation (John 9:31; cf. Proverbs 1:28). For believers there is a stipulation: the only time their prayers reach God is when “a righteous man” offers them (Proverbs 15:29; Psalm 34:15).

So, what is a righteous man? He is not merely one who does good deeds—helping old ladies cross the street, etc. He is a believer who emulates the righteousness of God’s Son, Jesus Christ. L.S. Chafer describes the righteous character of God:

God is transparently holy and righteous in all His acts. When combined with love, His righteousness results in grace. God’s righteousness is ever absolute and perfect to infinity: “In him is no darkness at all.” God’s righteousness is seen in two ways: (a) He is a righteous Person (James 1:17; 1 John 1:5) and (b) He is righteous in all His ways (Rom. 3:25-26).3

The logical question now is: How can a believer emulate His righteousness? The Apostle Paul tells instructs us,

But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. (Romans 13:14)

Putting on Christ is to clothe oneself with the new self, the new man—a new creation (Galatians 6:15; cf. 2 Corinthians 5:17). Paul explains the character of our new self:

Put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. (Ephesians 4:24; cf. Colossians 3:10)

Those who have put on the new self, have been “renewed in the spirit” of their minds (Ephesians 3:23; cf. Romans 12:2)—they have underwent “a renovation which makes a person different than in the past.”4 Further, Paul commands us to continually walk empowered by the Holy Spirit (Galatians 5:16, 24)—to be “filled with the Spirit” (Ephesians 5:18) and under the Spirit’s controlling influence. But when a believer sins he grieves the Holy Spirit (Ephesians 4:10) making it impossible for the believer to be in a righteous standing before God. Therefore the believer must confesses his sins to God (1 John 1:9) in order to be restored to a righteous position with the Lord. Sin in the life of the believer is incompatible with the righteous character of God. This is the reason James maintains that forgiveness of sins against God (5:15) must be resolved before praying for one another. When this is accomplished, the believer will be in a righteous position for prayer to be effective.

Finally, the righteous mans’ prayer has powerful effectiveness because the conditional elements which makes it effective have been realized: offered to God the Father in the Name of Jesus Christ (John 14:13; 15:16; 16:23f) and prayed according to His will (1 John 5:14).

These are the prayers that will accomplish much. The Greek word accomplish means to “have power, be competent, be able”5 and therefore prayer has the power to do much—literally, great things for God and for the believer.

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[1] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and other Early Christian Literature. Chicago: University of Chicago Press, p. 42.

[2] Newman, B. M., Jr. (1993). A Concise Greek-English Dictionary of the New Testament. Stuttgart, Germany: Deutsche Bibelgesellschaft; United Bible Societies, p. 61.

[3] Chafer, L.S. (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 7.270.

[4] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G342.

[5] Arndt, et.al, p. 384.

 

© 2023 David M. Rossi

 

TIMELESS PRINCIPLES OF PRAYER AND FORGIVENESS: JAMES 5:15

Verse 15: And the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.

In this verse, James presents a wonderful promise coupled with a timeless Biblical principle. The promise involves prayer that will restore a believer and the Biblical principle regarding the forgiveness of sin.

The Promise of Prayer

Three important points need clarifications at the start of this verse. The first is the phrase “the prayer offered in faith.” All prayer is offered up to God for either supplication (self-needs) or intercessory needs for others. Here the prayer is obviously offered up for someone who is sick. However, James uses a different Greek word for sick than he does in the previous verse; there he is speaking of physical illness. The word used here appears only one other time in the New Testament (Hebrews 12:3), where it refers to being spiritually weary or fatigued. James most likely is referring here to the weariness or discouragement of a shattered spiritual condition caused by sin, mentioned later in the verse. Therefore, verses 14 and 15 are focusing on both issues—physical and spiritual—and should be regarding in this manner.

The question is: who is praying? Is it the elders? The one who is sick? Or both? If James means both, as I believe he does, then their prayer is to be based on solid Biblical grounds—that is what in faith refers to, the content of doctrine which they possess. The proper Biblical basis for prayer will seek to prioritize that God’s will be realized for the matter at hand. This is what John indicated when he wrote:

This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. [emphasis added] (1 John 5:14)

For example: If I am sick, I do not simply ask God to heal me and make me feel better. Instead I ask: “Lord, if it is your will and if it somehow will glorify you help me in my infirmity to understand your will at this time of my suffering.” And if it is the elders who are praying, their prayer should be along the same lines. We should not expect divine healing in every situation, there is evidence that “God does not always think it best to heal (cf. 2 Corinthians 12:8; 2 Timothy 4:20).”1 R.C.H. Lenski clarifies,

The prayer of such a faith does not act as a charm to produce the recovery. Not does it act by way of autosuggestion like mental healing. The elders are not prayer-healers such as we have today. Nor are they miracle-workers. James writes to many churches, and it is preposterous to think that the elders of all these churches were able to work miracles. The New Testament tells us very much about the elders of the apostolic churches, but nowhere does it ascribe miraculous powers to them.2

Secondly, what does James mean by restore? The New American Standard Bible (the text used in this study) is the only major translation which uses the word restore in this verse instead of save3—and they may be the only one that has it correct. The Greek word sṓzō (σώζω) appears in the New Testament over 100 times and has various meanings. The vast majority of instances it refers to spiritual salvation, but it has a broader meaning: “the act of saving, either from a physically ill condition, or a spiritually evil state.”4 The English word restore has the connotation of repair, recondition, or fix, which correlates with the Greek meaning. In this verse it could mean to restore one’s health or to restore one’s spiritual relationship with the Lord.

Thirdly, James states that “the Lord will raise him up.” It is important to note that it is the Lord Who does the raising up, not the one’s praying. So what does it mean to raise up? The word “raise” may mean to be raised up from a physical sickness or it could be interpreted figuratively to mean to wake up from spiritual apathy or lethargy as used by the Apostle Paul (Romans 13:11; cf. Ephesians 5:14).5 This could apply to a physical illness, but it may refer here to a spiritual condition, as the remainder of the verse suggests.

The Timeless Biblical Principle of Forgiveness

And if he has committed sins, they will be forgiven him.

In this passage, James implies the possibility that the believer may have committed sin. If so, sin breaks the fellowship of the believer with his Lord. Scripture reassures us that God has provided the means for the believer to regain this vital fellowship with Him. For when the believer confesses his sin He promises cleansing and forgiveness:

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

This is the only remedy to restore fellowship with the Lord. Forgiveness of sin is always based upon the believer confessing their sin to God, never to another person. The Roman Church has claimed in the past that only the priest has the authority to forgive sin. This is a violation of Scripture. For the Apostle Peter declares that all believers are priests:

You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (1 Peter 2:5; cf. 2:9, a royal priesthood)

Therefore all believers have the privilege of going directly in prayer to the Lord’s throne of grace to obtain forgiveness and cleansing.

The importance of this issue cannot be over emphasized. When the believer sins, if he disregards or is indifferent to confession of sin he will suffer divine discipline. That is what the Apostle Paul is referring to:

But if we judged ourselves rightly, we would not be judged. But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. (1 Corinthians 11:31–32)

To “judge ourselves rightly” means to determine if our activities line up with God’s Word. If when doing this we recognize that we have sinned and then confess the sin, we will not be judged and come under divine discipline. Dr. Chafer states that divine discipline “comprehends more than correction for evil; it may include discipline, development, or instruction as its objective as well.”6

The writer of the epistle to the Hebrews quoting Proverbs 3:12 explains that God’s love is the reason behind divine discipline:

For those whom the Lord loves He disciplines, and He scourges every son whom He receives. (Hebrews 12:6)

It is His desire for us to “share His holiness” and to produce “the peaceful fruit of righteousness” (Hebrews, 12:10-11).

It therefore becomes an imperative for believers to know right doctrine that will guide their walk of faith. In this manner they will become mindful of specific sins. And being aware of sin in their life, they will confess it to God to avoid the divine discipline and to carry on with their spiritual development in fellowship with the Lord.

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[1] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago, IL: Moody Press, p.1974 note.

[2] Lenski, R.C.H. (2001). Commentary on the New Testament. Peabody, MA: Hendrickson Publishers, 10.664.

[3] The New Living Translation reads: “will make you well.”

[4] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament. Grand Rapids, MI: Eerdmans, 1.110.

[5]Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G1453.

[6] Chafer, L.S. (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 6.242.

 

© 2022 David M. Rossi

 

PRAYER—NO MATTER WHAT CONDITION: JAMES 5:13-14

Verses 13-14: Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord.

These two verses entail a series of questions inquiring the spiritual and physical condition of James’ readers. They are interrelated because of the instruction James gives regarding how they should respond to these connected circumstances.

James’ first question of those suffering among us may well be of a general nature for there are many types of sufferings: sickness, bereavement, disappointment, persecutions, loss of property, national disaster, and impending death. But this could be regarding the context of chapter 5 and the rough treatment by the wealthy (5:4; cf. 2:6). Either way, he provides pertinent advice: Then he must pray. The Apostle Paul endorsed this command when he wrote:

Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (Philippians 4:6; cf. 1 Peter 5:7)

And,

Pray without ceasing. (1 Thessalonians 5:17)  

Prayer is the open line of communication with the Lord and the basis for an effective relationship. There is a misunderstanding by some that prayer time is only when we kneel down at bedtime. But the truth is: Biblical praying is the kneeling down on the inside at any time and conversing with God. This is what the writer of Hebrews meant:

Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. (Hebrews 4:16)

Our requests must follow God’s prayer formula: directed to the Father (Matthew 6:6, 9); in the name of Jesus Christ (John 14:13-14); in the power of the Holy Spirit (Ephesians 6:18). And most important, Scripture is clear that if we desire for our prayers to be heard we need to be in a sinless state, no unconfessed sin.

If I regard wickedness in my heart, The Lord will not hear. (Psalm 66:18; cf. James 4:3)

His second question is a check of their spiritual outlook: Is anyone cheerful? The Greek word for cheerful is made up of two words: good and temperament, thus meaning “having the proper positive and hopeful attitude.”1 This is not a cheerful behavior conjured up psychologically or emotionally—this is supposed to be spiritually induced. It necessitates that believers study and thoroughly absorb the Scripture in order to acquire the skills for Christian living which will enable them to cheerfully demonstrate their love for God and others.

For these individuals James instructs them to “sing praises.” In other words, let everyone know of the joy and happiness they possess of being a child of God. This is supported by the Apostle Paul:

Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (Colossians 3:16)

For believers to be spiritually cheerful and sing the praises of their Savior is when they are enabled by the power of the Word of Christ richly dwelling inside of them—in their stream of consciousness. This is the eternal riches which the believer should aspire to attain. Without the knowledge of God’s Word—wisdom teaching—there can be no basis for expressing thankfulness in our heart to God.

Verse 14 addresses the third question: Is anyone among you sick? This sickness could be any number of issues regarding spiritual or physical infirmities. The sick individual is instructed to call the church elders. It is obvious that if they are unable to do this, then someone else should attend to this need.

In churches today, the elders could include the pastor or the deacons. Ideally, visiting the sick should be the responsibility of well-trained deacons. They are to pray over the them, prayers that comfort the sick individual, assuring them that they are ultimately in God’s hands, for God’s will to be realized in this situation and to make known to God the desires of all concerned for the healing of this individual.

But, although to anoint him with oil is stated next, the Greek indicates that this should be done prior to the praying. This anointing with oil has caused much confusion in Christianity. In the 16^th Century the Roman Church instituted the sacrament of Extreme Unction2 or The Last Rites (later changed to Anointing of the Sick), administered to those who were on their death bed. The Roman Church believes that it cleanses sins and readies them for the afterlife.

However, this anointing of oil is for medicinal purposes. This was the normal procedure in the ancient world, and not a supernatural ritual as A.T. Robertson explains:

The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally...There is nothing here of the pagan magic or of the later practice of “extreme unction.”3

And James states that the prayers and anointing are to be done in the name of the Lord. This phrase denotes our intimate connection with the Lord; just as the prophets spoke “in the name of the Lord” (5:10) we are to do likewise. This is what the Apostle Paul meant when he encouraged us that:

Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (Colossians 3:17)

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[1] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G2115.

[2] The word means ‘anointing’

[3] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, James 5:14.

 

© 2023 David M. Rossi