Thursday, December 1, 2022

Daniel K. Eng on James 5:14-15

  

. . . the physical nature of the treatment of the sick in James 5.14-15 does not necessarily exclude an eschatological reading of the passage. First, the context of 5.13-18 is saturated with eschatological content, including the punishment of the rich (5.3), the parousia (5.7-8), and the appeals to judgment (5.9, 12). . . . 5.19-20 also discusses the eschaton. If the material in 5.13-18 is not eschatological, it would be an abrupt departure from the strong eschatological content in Jas 5, only to have another abrupt shift back to it in 5.19-20. Second, the exhortation for the suffering person to pray (5.13a) may be connected to prayer in response to trials in 1.2-5, which has eschatological connotations. Third, the call for a cheerful person to sing (5.13b) may be connected to the call to joy in response to the trials in 1.2. Fourth, rendering σωσςι in 5.15 as eschatological (in addition to being physical) would be consistent with the other usages of σωζω in James (1.21; 2.14; 4.12; and especially in 5.20). Johnson points out that while physical healing is clearly in view in 5.15, σωζω has a ‘familiar ambiguity’ in the NT; when associated with πιστις in Luke-Acts (e.g., Lk. 7.50; 17.19; Acts 3.16; 14.9; 15.9; 16.31) it can be associated with entering the faith community. Hartin likewise proposes ‘further implication of eschatological salvation’ (Hartin, James, p. 268). Fifth, the promise that the Lord will raise (ερεγει) the sick person may be on a ‘deeper level’ also refer to the final resurrection in the eschaton. The association of σωσει and εγερει, according to Collins, suggests and eschatological reference, especially if the illness is terminal (Collins, ‘James 5.14-16a’, pp. 86-87). Sixth, the saying in 5.15a appears to promise a saving and raising as a result of the prayer. Blair points out that since prayer does not always heal the sick, this promise would be false unless it refers to the final rescue (Hugh J. Blair, ‘Spiritual Healing: An Inquiry’, EvQ 30 [1958], pp. 150-51). Perhaps Johnson is right that these future-tense verbs in James 5.15 have polyvalence, carrying both physical and eschatological connotations (Johnson, Letter of James, p. 333).

 

Whether the sickness and its resolution in 5.14-15a are eschatological, the treatment of sins in 5.15b-16 points to divine judgment. It is possible that the healing in 5.16 is associated with the sickness of 5.15a, thus rendering it to be physical. However, only prayer and sins connect 5.15 to 5.16, not physical sickness. In any case, the forgiveness in 5.15b and healing in 5.16 are likely spiritual. The divine passive in 5.15b indicates that God forgives if the sick person has committed sins. The healing in 5.16 is less clear, but the lack of mention of a need for physical healing of this new referent (αλληλων) suggests that the healing is for sins and not for physical maladies. While ιαομαι can refer to physical healing (e.g., Gen. 20.17; 1 Sam. 6.4; Wis. 16.10; Test. Sol. 7.6; Jn. 4.47), when associated with sins and lawlessness it refers to spiritual healing, namely God’s mercy and forgiveness on the people (e.g., 2 Chron. 7.14; Ps. 40.5; Isa. 6.10; Jer. 3.22; 1 Pet. 2.24) (Moo objects that ιαομαι in relation to sin in the LXX only occurs in a ‘word game’ when sin is likened to a wound. See Moo, Letter of James, p. 246. However, it is not apparent that all the instances he cites [Deut. 30.3; Isa. 6.10; 53.5; Jer. 3.22] liken sin to physical maladies. Besides, language of healing can exist without any references to physical afflictions, like in 2 Chron. 7.14). Since Jas. 5.16 features ιαθητε in connecting with sins with no mention of illness, it follows that this healing is spiritual. In fact, the author’s appeal to Elijah’s prayer (5.17-18) supports the notion that the sins are being healed in 5.16. After all, if the author was simply illustrating the power of prayer in general, there are more dramatic instances of Elijah praying, including his calling down fire at Mount Carmel or the raising of the widow’s son. However, the drought described in 1 Kings 17-18 was divine punishment for the people’s idolatry. Elijah’s prayer for sin, therefore, it is a fitting illustration of prayer for healing from sin. Thus the author is concerned with the hearers being forgiven and healed from their sin. This forgiveness and healing naturally point to eschatological favour. (Daniel K. Eng, Eschatological Approval: The Structure and Unifying Motif of James [New Testament Monographs 45; Sheffield: Sheffield Phoenix, 2022], 180-82)

 

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