Did Trophimus call for the Elders of the Church to pray over him and anoint him with oil in the Name of the Lord, that he might be raised up from his sickness (James 5:14-15)? If Paul could call for the Elders of the Church at Ephesus to come to him at Miletus for a very different purpose, there would have been no difficulty in them making the same short journey in answer to an appeal from Trophimus. Perhaps he did call, and the Elders did anoint him. Only we are not told that. And apparently Paul had not heard of his healing when he wrote to Timothy about his sickness.
The well-used passage in James’ epistle lays down a clear injunction as to what Christians ought to do if they fall sick. (Incidentally it recognises sickness as a possible contingency among believers.) They are to make a spiritual approach to the matter. Their first call should be to their spiritual leaders rather than their medical advisers. There is to be prayer, and a sacramental anointing with oil that has no medical value or purpose. A prayer of faith is called for to “save the sick,” and the reference in the context to Elijah’s prayer for rain (James 5:17-18) indicates that spiritual intensity may be necessary. Divine healing through anointing and prayer is no light matter to be engaged in casually or perfunctorily. Connected with it is a most searching reference to forgiveness of sins, and a mutual confession of faults accompanied by mutual prayer for healing. The ministry of the Elders does not stand alone; it is only a part of the ordinance.
The whole passage in James has been cheapened by being used far too promiscuously. It does not teach an appeal by the Elders to the sick to come and be prayed for; it does teach an appeal by the by the sick to the Elders. And it means those who are seriously ill, not those with trivial and minor complaints that have not hindered them attending the meeting of the local church. The word literally means “without strength” or “exhausted.” It is used in connection with Lazarus, and Dorcas, and Epaphroditus, all of whom were “deadly sick.” Such have to be visited because the sickness is grave.
Anointing with oil is not “extreme unction” for the dying; it is a ministry to preserve and lengthen life through Divine healing. But it ought to be exercised with gravity in cases of serious need, and it would seem more suited for the privacy of the home and sick-chamber than the parading in public of prayer for the minor or intimate complaints of the bodies of believers, sometimes to our embarrassment. If reverence is strengthened for this sacred ordinance it will tend to increase faith in its efficacy and respect for the Elders who perform it.
pages 17&18
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