Page 32 - General Epistles (James through Jude) Textbook

remained faithful to his hope. In Job 42:2, Job admits, “I know that you can do anything, and no one
can stop you.” Then in Job 42:7 God commends Job for “[speaking] accurately.” Therefore, James
could validly make the same conclusion as the author of the Testament of Job—that Job was a
worthy example of endurance.
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Exhortations (Jas. 5:12-20).

Avoidance of Oaths (Jas. 5:12).
Above all what James had said, his recipients needed to make sure that they do not swear. In the OT
teaching, oaths emphasized the need to limit them to those which could be fulfilled (Exod. 20:7; Num.
30:3; Lev. 19:12). Swearing of oaths was commanded (Exod. 22:10-11). God swore oaths Himself (Deut.
4:31; 7:8; Heb 3:11; 4:3). The OT cautions against taking oaths too lightly (Jer. 5:2; 7:9; Hos. 4:2; Zech.
5:3-4; Mal. 3:5).

However, what is James against in the swearing of oaths? James attacked the “practice already present
in” the “church” while Matthew was urging his addressees “not to begin oath-swearing.” Apparent
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Interpretation: both Matthew and James appear to condemn “all oaths that are used to support a
person’s promise” or “those that signal the truthfulness of human.” “The swearing that James here
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prohibits is not ‘dirty’ language as such, but the invoking of God’s name, or substitutes for it, to
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guarantee the truth of what we say.” Therefore, truthfulness and honesty should be practiced
amongst ourselves.

The Powerful and Effective Prayer of Faith—Example of Elijah
(Jas. 5:13-18).
Sufferers under oppression were encouraged to pray. For what?
Contextually (Jas. 5:7-11), they needed to pray for faithful endurance
until the oppression vanishes. But ultimately, until they die or the Lord
comes for the second time. The Cheerful (based not on outward
happenings but on inward happening [probably caused by their surrender of their lives to Jesus Christ])
under oppression were encouraged to sing praises. For what? This was needed for comfort from God (2
Cor. 1:3-7). James encouraged those who were sick among them to have someone pray for them. Can’t
that person pray alone and be heard? If that is the case, what could be the significance of elders here
(Acts 11:30; 15:2; 21:18)? The practice of anointing with oil is mentioned two times in the New
Testament (Mark 6:13; cf. Jas. 5:14). Elders needed not only to pray for the sick but to anoint the sick
with oil “in the name of the Lord” for two purposes. (1) “practical purpose” (Luke 10:34); (2) “A
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symbolic practice . . . the concentration of sons and things for God’s use and service in the Old
Testament.” “Since this anointing was to be done in the name of the Lord, at the very least we might
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take it to signify dependence on God’s sovereignty over the healing process.”

Is it always true that a faithful prayer of the elders should get the sick healed? Is that a physical or
spiritual illness? Context strongly suggests physical healing. A prayer of faith acknowledges the
sovereign will of God. Note; our responsibility is to always pray with faith to God for anything. Answers
to those requests is God’s responsibility. Therefore, we should not worry or become discouraged, fault
ourselves for the lack of faith demonstrated by means of an unanswered request. Instead, we should
always thank our Lord.

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