LESSON 8 • Patience in Suffering
James 5:7-12
The Prayer of Faith
James 5: 13-20

Introduction

Dr. Mengel, my old “chief of internal medicine” had a phrase that frequently both angered and provoked us tired, exhausted, and intimidated interns: “life is hard.” Indeed, at that time, life was hard for us. In fact, that experience of sleep deprivation, long hours, and abusive hazing took a great toll on our lives as our intern group suffered from ulcers, new physical maladies, divorces, and major depression. This intern experience was indeed one of the most difficult and trying times of our lives.. With our “eyes on the prize” of completing our training and receiving our board certification, we endured the abuse and mental anguish. But we grumbled constantly, and we were anything but grace and patience under pressure. 

When put in perspective, however, my suffering was mild. Personally seeing the poor and oppressed suffering in inner cities of America, in Uganda, in Haiti, and in other parts of the world has reframed for me the real issues of injustice and illustrated how meager my own suffering has been during my lifetime. Will Campbell, in his autobiography, depicts those feelings of many of our depression era parents and ancestors as he described what it meant to grow up in the South in hard times. “I do not recall our being happy. A family of six, living on a small cotton farm during the depression, growing no more than five or six bales of cotton a year which sold for a few cents a pound, did not think in those terms. Even married couples did not think in those terms. Happiness was not something promised. Happiness was not part of the contract. If it came, we experienced it without naming it. If it didn’t, we couldn't complain, not aware that we were due it or that it ever existed.”

David lamented: “Out of the depths I cry to you, O LORD; O Lord, hear my voice. Let your ears be attentive to my cry for mercy. ... I wait for the LORD, my soul waits, and in his word I put my hope..”(Psa 130:1-2,5 NIV) Additionally, studies of Biblical accounts of Job, the children of Israel in bondage in Egypt, and finally, of our suffering Saviour, Jesus Christ, shamefully illustrate how meager our sufferings have been. Still, these histories and events do not fully eliminate the heartaches and agonies that we all have experienced during our lives, and they do not explain fully how to cope with suffering. 

Human beings are seduced by the idea that there can be utopia on earth. One certain reality since the fall of man in the garden is that we have a limited life that may or may not be characterized by various degrees of sickness, conflict and suffering of all kinds. In this life of unknown certainties our only certainty is that we will all die, but at a time that we do not know. Life’s contingencies lead to or create many of our treasured values – freedom, love, and justice. In them we also find the essence of poetry, literature, and religion/relationship to God. Hauerwas comments: “My point is not to suggest the inherent goodness of suffering itself, but rather to affirm the conviction that to be human is to claim the contingencies of life, including and especially suffering, and to find meaning in the encounter with them. Our very capacities to experience suffering and enter into a caring relationship with those who suffer are central to our moral lives in human identity.”


James relied heavily on Jesus’ teachings. He offers a larger number of similarities to the Sermon on the Mount than any other book in the New Testament, but James’ almost proverbial writings do not easily lend themselves to outlining. His practical and ethical reflections have been divided into three sections to facilitate class discussion. 

1. SUFFERING– values of patience, perseverance and prayer
{1:2} Consider it pure joy, my brothers, whenever you face trials of many kinds, {1:3}because you know that the testing of your faith develops perseverance.{5:7} Be patient, then, brothers, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. {5:10} Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. {5:11} As you know, we consider blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy.{5:17} Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. {5:18} Again he prayed, and the heavens gave rain, and the earth produced its crops. {5:8} You too, be patient and stand firm, because the Lord's coming is near. 

James speaks to Christians to say that in spite of the wrongdoings that they suffered at the hands of the rich, they are to be gracious and patient until the Lord comes, taking their example from the farmer who plans and waits for the harvest. 

Just as the farmer plants and then waits, so the Christian must not expect results in one day. Daniel 12:12 proclaims that“blessed is he who waits.” Paul points out that through the Old Testament “. . . everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope.” (Rom 15:4 NIV). Likewise, James points to Job who is extolled both in Old Testament and Jewish literature for his patience. He goes on to speak of Elijah, too. With that reference he enforces his previous illustration of the patient farmer who gave us the most profound example of a farmer whose agricultural prayer achieved incredible results. Just as these Old Testament heroes were examples of faithfulness, we, too, are to be “patient and stand firm.”

Endless books and writings have discussed God’s justice (“theodicy”). Humans have tried unsuccessfully to explain and/or defend the justice of God in the face of evil and unwarranted suffering. “Suffering, I have been taught, is not something you eliminate, but rather something which you must learn to live.” (Hauerwas) Because of this reality, James’ wisdom and advice become so helpful.“Life is hard,” and with the help of God, fellow Christians and the church, learn to cope and make the best of a life not free of suffering. 



2. SICKNESS
{5:14} Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. {5:15} And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. {16} Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. 

In the small worshipping communities of the New Testament church, local churches were to appoint “elders in every church” (Acts 14:23) and town (Titus 1:5). In a time before modern medicine and medications, prayer and the anointing of oil must have been one of the only hopes of cure from the dreaded diseases that have always plagued mankind. James affirms that praying for natural recovery in God’s providence or for help and aid in other ways is valid. In spite of his close relationship with the Lord, the great apostle Paul prayed for recovery from his affliction (2 Cor 12:7-11). The church prayed for Peter (Acts 12:12). Hezekiah prayed for healing, and God granted his wish (2 Kings 20). We should pray fervently for healing, but always with the attitude that the answer be “. . . in accordance with God's will. (Rom 8:27 NIV) 
The action of “anointing with oil” was a familiar action in Old and New Testament times. For healing, bodies of the sick were frequently rubbed with olive oil and mixtures of other ingredients (Is 1:6; Jer 8:22; 46:11; Lk 10:34). Oil was also used in ceremonial ways: in the ritual of appointment (1 Sam 16:13) and sometimes in cases of miraculous healing. Upon sending out disciples to heal with His authority, oil was used. (They drove out many demons and anointed many sick people with oil and healed them.(Mark 6:13 NIV))
It is likely that the elders in James’ day had gifts which had been bestowed upon them by the laying of the apostles’ hands. Because these miraculous gifts did not outlast the apostolic age of the church, the applicability of this passage to the church today might be questioned. 
On the other hand, James also likely intended the healing to be the result of medicinal and providential help. Such prayer by elders, men who are leaders and men of holy reputation, is still needed and appropriate. Certainly, their powerful example is worthy of emulation. Just as oil probably had some medicinal effect, today we see “prayer of faith” led by righteous men combined with modern medicine. Contrary to the practice of some, it is the “prayer of faith” and not the anointing of oil that promises the healing. Another modern day alternative medicine error is to claim “prayer is medicine.” To do so is to give some mysterious “energy healing” to man’s spiritual power. Instead, Christians recognize that the healing comes from God alone. 



3.MATTERS for THE CHURCH
{5:9} Don't grumble against each other, brothers, or you will be judged. The Judge is standing at the door! {5:12} Above all, my brothers, do not swear--not by heaven or by earth or by anything else. Let your "Yes" be yes, and your "No," no, or you will be condemned. {5:13} Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. {5:19} My brothers, if one of you should wander from the truth and someone should bring him back, {5:20} remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.

When faced with trials and tribulations, worldly people frequently respond with grumbling and profanity. The use of swearing in this context, however, refers to the taking of oaths. Because I previously misunderstood this and other passages, I recall the ambivalence and guilt I felt several years ago when I took the Hippocratic oath. But James is not speaking of the solemn and serious civil and religious oaths and vows (even Paul took the Nazarite oath). Instead, like Jesus in Mt 5:3, James argues that taking oaths for the purpose of deception is wrong. Christians should avoid oaths in ordinary speech which do not refer to God (using other terms like “heaven or earth.” This action of avoiding God actually became a type of profanity. Those oaths were commonly used to deceive others. 
James would say to the church: “Be truthful, not deceptive in what you say. Straight truth answers should be given– simple ‘yes,’ or ‘no.’”Don’t grumble– straighten up your attitudes. Life is hard! Accept this with the help of God and get on with it. 
Not only should the church be a praying and confessing church, it should be a happy and singing church. Because Christians can receive trials with joy knowing that they produce steadfastness, like Paul and Silas in prison (Acts 16:25), Christians can be examples of faith and can sing in the midst of their adversities. 
Not only is the church to minister to themselves, but by showing an interest in sinners through example and through teaching, warning, pleading, and admonishing, lives of sinners would be transformed into the likeness and following of Jesus. 


Discussion

1. Why does a God “full of tenderness and mercy” allow His people to experience suffering?
2. What is the difference between patience and perseverance? Which is more difficult for you?
3. Patience is not a quality we naturally possess. How can we acquire it (Gal 5:22- 23)?
4. In what ways do Christians still suffer for their faith?
5. What could be some of God’s reasons for not answering prayers in our way or in our time?

References

Hauerwas, Stanley. Suffering Presence: Theological Reflections on Medicine, the Mentally Handicapped, and the Church. Notre Dame, Indiana: University of Notre Dame Press, 1986.

Roberts, J.W. The Letter of James. The Living Word Commentary. Austin, Texas: Sweet Publishing Company, 1977

Barton, B. B. et al. James: Life Application Bible Commentary. Wheaton, Illinois: Tyndale House Publishers, 1992.





David Smith and his wife, Linda, are long-standing and dearly-loved members here at PV. They have raised three marvelous children, Jennifer, Luke and Susie, all who are married and live away from Little Rock. He is a cardiologist at Baptist Medical Center. He is a deacon involved with missions at PV.