SDA Sabbath School Lesson 12-Fourth Quarter 2014-Prayer, Healing and Restoration

[Wally]

Lesson 12 December 13-19

Prayer, Healing, and Restoration

Sabbath Afternoon

Read for This Week's Study: James 5:13-20; 1 John 5:14; 1 Cor. 15:54; Heb. 12:12-13; John 8:43-45; Prov. 10:12.

Memory Text: "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" (James 5:16, NASB).

People are fascinated by the miraculous and the magical. They often are drawn to such things as spectacles or matters of curiosity and nothing more. So, when Jesus was asked to perform a miracle merely for entertainment (Luke 23:8-9) or as a sign of His Messiahship (Matt. 12:38-41) or even to satisfy a legitimate need of His own (Matt. 4:2-4), He refused. The Spirit, by which Jesus taught authoritatively and effected miraculous healings, is not simply a power to be used; we are to be instruments in His hands. God would gladly heal everyone who is sick, but He is interested in a more substantial, lasting healing.

Thus, in this context, we will look at some crucial questions: how do we understand the words in James about the healing of the sick? Is there a relationship between healing and forgiveness in answer to prayer? Elijah is presented as an important model of prayer in a time of widespread apostasy. What can we learn from his life of prayer and his work of calling Israel back to God and true worship?

*Study this week's lesson to prepare for Sabbath, December 20.

Sunday December 14

The Essential Christian Toolkit

Read James 5:13. What interesting contrast is he presenting here? How do we apply these admonitions to our own experiences?

Though dealing with two different things (suffering, cheerfulness), James links them with prayer and praise: pray when you are suffering, praise when you are cheerful. The two practices are not that different from each other, however, because many biblical psalms of praise are also prayers, and James begins the epistle urging readers to "consider it all joy" when falling into various trials, "knowing that the testing of your faith produces endurance" (James 1:2-3, NASB). The time to pray and the time to praise might be more intertwined than we generally think.

The word for "suffering" in James 5:13 (NASB) is from the same root as the word used earlier to refer to the suffering of the prophets (James 5:10). It refers to both physical and mental suffering-"first and foremost for the danger and toil of war" (Ceslas Spicq, Theological Lexicon of the New Testament, vol. 2, p. 239), but also to exhausting manual labor and costly effort. It is used in 2 Timothy 2:9 and 4:5 too, to describe "the hard apostolic labor that is not deterred by any difficulty or suffering"-Theological Lexicon of the New Testament, vol. 2, p. 240. As Christians, we instinctively turn to God when trouble comes. Prayer is especially essential in facing difficulties, but singing or playing sacred music (the word used, psalleto, can mean either) is also helpful.

"Singing is as much an act of worship as is prayer. Indeed, many a song is prayer."-Ellen G. White, Education, p. 168. How many of us have been depressed or lonely only to have the words of a hymn come to mind and lift our spirits? There are many among us who are suffering or need encouragement and would be cheered by a visit filled with prayer and song. "Rejoice with those who rejoice, and weep with those who weep" (Rom. 12:15, NKJV). It may lift our spirits, too, as nothing else can.

The book of Psalms especially is a treasure house of prayers and songs that can provide inspiration, encouragement, and direction when we do not know where to turn for help.

We all know how suffering can draw us closer to the Lord and how it can drive us to prayer. What, though, are the spiritual dangers that come when things are going well for us? Why, especially in those times, is praise so important? What does it help us never to forget?

Monday December 15

Prayer for the Sick

Read James 5:14-15. What are the essential elements James prescribes for anointing the sick, and what important spiritual components are found in these texts?

The fact that the sick person calls for the elders of the church to come and anoint him or her "with oil in the name of the Lord" and pray expresses the spiritual desire of the individual and the collective conviction that divine intervention is needed for healing (Mark 6:13). The reference to the forgiveness of sins shows that God will not, by means of a ritual, restore a person physically who does not also desire spiritual healing. "To those who desire prayer for their restoration to health, it should be made plain that the violation of God's law, either natural or spiritual, is sin, and that in order for them to receive His blessing, sin must be confessed and forsaken."-Ellen G. White, The Ministry of Healing, p. 228.

The request for divine intervention and the summoning of the elders of the church suggest that the illness is incapacitating and, perhaps, also too urgent to be done in connection with a regular church gathering. Two different Greek words are used for the sick here: the first (astheneo in verse 14) is also used of Dorcas who "became sick and died" (Acts 9:37, NKJV); the second (kamno in verse 15) refers generally to the patient, but it is also used of those who are dying and, in this context, seems to mean someone physically worn out or wasting away. The desire for healing requires full surrender to God's will, whatever it is (1 John 5:14). However, the references to "sav[ing]" and "rais[ing]" the sick (compare "shall save . . . from death" in James 5:20) point unmistakably to the resurrection as representing the only complete healing, the time "when this corruptible shall have put on incorruption, and this mortal shall have put on immortality" (1 Cor. 15:54).

Many of us have known about anointing services, or have even been involved in them, in which the sick are not healed but in fact die. Why, then, is the hope of the resurrection, implied in these texts, our only surety?

[Wally]

Tuesday December 16

Healing for the Soul

More important than the healing of the body is the healing of the soul. Our purpose is not, after all, to make people healthier sinners but to point them to the eternal life found in Jesus. Perhaps that is why the only clear reference to healing in the passage for this week is our memory text in verse 16, which moves away from the hypothetical situations dealt with in verses 13-15. The word for healing in this verse (iaomai) can refer to healing that goes beyond the cure of physical illness (see, for example, Matt. 13:15). Having already in verse 15 hinted at a broader understanding of healing (the resurrection), James makes the connection between illness and sin, the latter being the root cause of all our problems-not that every illness can be traced back to a particular sin but that sickness and death are the results of us all being sinners.

Read Mark 2:1-12 (compare Heb. 12:12-13; 1 Pet. 2:24-25). What kind of healing do these passages describe, and what is the basis of this healing?

Faith in Jesus brings healing from spiritual weakness and sin. In a sense, every healing Jesus performed was a parable meant to draw people's attention to their deeper need of salvation. In the case of the paralyzed man in Mark 2, spiritual healing was actually the man's uppermost concern, which is why Jesus immediately assured him that his sins were forgiven. Yet, "it was not physical restoration he desired so much as relief from the burden of sin. If he could see Jesus, and receive the assurance of forgiveness and peace with Heaven, he would be content to live or die, according to God's will."-Ellen G. White, The Desire of Ages, p. 267. While God's healers today should employ all available medical means to cure disease, efforts should be made also to heal the whole person, not just for this life but in view of eternity.

Healing includes the healing of relationships, which is why we are exhorted, "confess your sins to one another" (James 5:16, NRSV), meaning those we have wronged (Matt. 18:15, 21-22). That is, if you have wronged or offended others, confess to them. Then the blessing of the Lord will rest upon you because the process of confession involves a dying to self, and only through that death to self can Christ be formed within you.

Wednesday December 17

Models of Prayer

Read James 5:17-18. What do we learn about prayer from Elijah's example? How is it connected with healing, forgiveness, and restoration?

These verses illustrate the assurance given at the end of James 5:16: "the effective prayer of a righteous man can accomplish much" (NASB). Elijah was a "righteous" man and even translated to heaven, but he was not superhuman. He had the same passions and feelings that we have. The fact that God heard his prayer should encourage us that our prayers will be heard too. James says Elijah "prayed earnestly" that it might not rain (a detail not mentioned in the Old Testament), petitioning apparently for the fulfillment of Deuteronomy 11:13-17 (alluded to in James 5:18).

Israel's worship of Baal, the god of storm and lightning, could not go unchallenged on the basis of this prophecy in Deuteronomy. Though we do not know how long Elijah prayed before his prayers were answered, his petitions were based on careful study of, and reflection upon, God's Word in light of his present circumstances. It may be that he quoted Deuteronomy's prophecy as part of his prayer, just as Daniel's prayer for Jerusalem is based on his study of Jeremiah's prophecy (see Dan. 9:2-3). Our prayers, too, will be more effective when they spring from thoughtful consideration of our circumstances in light of God's Word.

The period of no rain lasting three and a half years (also mentioned in Luke 4:25) is a significant time of probation in Scripture (like the prophetic period of "half a week," or three and a half years of Jesus' ministry in Daniel 9:27, and the "three and a half times" of apostasy in Christianity in Daniel 7:25 and Revelation 12:14). At the end of this period, God used Elijah to begin a work of revival and reformation to wake up Israel so that the people would recognize the depths of their apostasy. It was a work that typified both the work John the Baptist would do for first-century Israel in order to prepare the way for Christ's first advent and the work that God has entrusted to His remnant church today to prepare people for the Second Advent (see Mal. 4:5-6; Matt. 11:13-14).

As a church, we are seeking revival and reformation. But it must begin in our own lives, our own selves, on a personal and daily basis. What choices can only you, yourself, make that will determine the direction and, ultimately, the destiny of your life?

[Wally]

Thursday December 18

Restoration and Forgiveness

God's Spirit worked through Elijah to restore the relationship between Israel and Himself. But most of Elijah's work was not on Mount Carmel. That was just the beginning! He carried it forward in small villages and homes and in training future spiritual leaders through the schools of the prophets to multiply his work of revival and reform.

Read James 5:19-20. How does the work described here compare with the work done by Elijah, John the Baptist, and others? See Luke 1:16-17; Acts 3:19.

Often, we forget the tender and patient work done by Elijah year after year. John the Baptist's work, too, focused on leading people back to the truth, inspiring repentance and baptism one person at a time. Jesus described His work in very similar terms: leading people out of error and back to the truth (see John 8:43-45).

This hypothetical situation described in James 5:19-20 uses a conditional construction in Greek, making clear that apostasy is not definitely assumed to exist but is probable. Departure from the truth refers to apostasy not only in doctrine but in lifestyle, for very often the first leads to the second. Doubts begin to form about our beliefs, leading to double-minded behavior, and finally to outright apostasy. Turning back a "sinner from the wandering of his way will save his soul from death" (James 5:20, literally translated). Summing up all that has gone before, James appeals for his brothers in the church to do a work similar to that of Elijah in leading people back to God.

This work requires much patience, sympathy, tenderness, and humility: "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted" (Gal. 6:1, NIV). The work of Elijah is to turn hearts toward God and His people, not to turn them away. Often the person is well-aware of his or her sin and does not need it pointed out. What is needed more is forgiveness modeled by Jesus and provided by His death. Saving souls from death is possible only through the "covering" of sins, by applying the gospel to our lives, and becoming instruments of mercy (Prov. 10:12).

Think of someone who has really done wrong and knows it too. What can you do, what can you say, to help draw this person back toward the Lord?

Friday December 19

Further Study: Read Ellen G. White, "Prayer for the Sick," pp. 225-233, in The Ministry of Healing; "Snares of Satan," pp. 518-523, in The Great Controversy.

"Christ . . . asks us to become one with Him for the saving of humanity. "Freely ye have received," He says, "freely give." Matt. 10:8. Sin is the greatest of all evils, and it is ours to pity and help the sinner. There are many who err, and who feel their shame and their folly. They are hungry for words of encouragement. They look upon their mistakes and errors, until they are driven almost to desperation. These souls we are not to neglect. . . .

"Speak words of faith and courage that will be as a healing balsam to the bruised and wounded one."-Ellen G. White, The Desire of Ages, p. 504.
Discussion Questions:

    Think of a time when you really made a mess of things, hurting yourself, others, and the Lord by your sin. How much did it mean to you to have people who, although not condoning your actions (and who might have generally and rightly been appalled by them), nevertheless sought to encourage and uplift you? What do you remember most about those experiences, and how can those remembrances help you do the same for someone else who has made big mistakes, as well?

    Read James 5:16 prayerfully and carefully. What important spiritual lessons are here for us? What does this tell us about the power of prayer and how important it is for our spiritual lives? Though prayer can and should be a very private matter, in class talk about what prayer does for you, how you have seen prayers answered, and how you have learned to trust the Lord when prayers aren't answered as you wish. In the end, what would you say is the most important practical benefit that comes from "effectual fervent prayer"?

[Richard Myers]

Sabbath Afternoon

Read for This Week's Study: James 5:13-20; 1 John 5:14; 1 Cor. 15:54; Heb. 12:12-13; John 8:43-45; Prov. 10:12.

5:13   Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 
 5:14   Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 
 5:15   And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 
 5:16   Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 
 5:17   Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 
 5:18   And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 
 5:19   Brethren, if any of you do err from the truth, and one convert him; 
 5:20   Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. 


Memory Text: "Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." James 5:16

People are fascinated by the miraculous and the magical. They often are drawn to such things as spectacles or matters of curiosity and nothing more. So, when Jesus was asked to perform a miracle merely for entertainment (Luke 23:8-9) or as a sign of His Messiahship (Matt. 12:38-41) or even to satisfy a legitimate need of His own (Matt. 4:2-4), He refused. The Spirit, by which Jesus taught authoritatively and effected miraculous healings, is not simply a power to be used; we are to be instruments in His hands. God would gladly heal everyone who is sick, but He is interested in a more substantial, lasting healing.

Thus, in this context, we will look at some crucial questions: how do we understand the words in James about the healing of the sick? Is there a relationship between healing and forgiveness in answer to prayer? Elijah is presented as an important model of prayer in a time of widespread apostasy. What can we learn from his life of prayer and his work of calling Israel back to God and true worship?

Does Jesus use the same manner of healing as He did when He healed whole villages? If not, why not? What are we do do in place of what Jesus did?

[Richard Myers]

Sunday December 14

The Essential Christian Toolkit

Read James 5:13.

Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

What interesting contrast is he presenting here? How do we apply these admonitions to our own experiences?

Though dealing with two different things (suffering, cheerfulness), James links them with prayer and praise: pray when you are suffering, praise when you are cheerful. The two practices are not that different from each other, however, because many biblical psalms of praise are also prayers, and James begins the epistle urging readers to "count it all joy" when falling into various trials, "Knowing [this], that the trying of your faith worketh patience." James 1:2-3. The time to pray and the time to praise might be more intertwined than we generally think.

The word for "afflicted" in James 5:13 is from the same root as the word used earlier to refer to the suffering of the prophets (James 5:10). It refers to both physical and mental suffering-"first and foremost for the danger and toil of war" (Ceslas Spicq, Theological Lexicon of the New Testament, vol. 2, p. 239), but also to exhausting manual labor and costly effort. It is used in 2 Timothy 2:9 and 4:5 too, to describe "the hard apostolic labor that is not deterred by any difficulty or suffering"-Theological Lexicon of the New Testament, vol. 2, p. 240. As Christians, we instinctively turn to God when trouble comes. Prayer is especially essential in facing difficulties, but singing or playing sacred music (the word used, psalleto, can mean either) is also helpful.

"Singing is as much an act of worship as is prayer. Indeed, many a song is prayer."-Ellen G. White, Education, p. 168. How many of us have been depressed or lonely only to have the words of a hymn come to mind and lift our spirits? There are many among us who are suffering or need encouragement and would be cheered by a visit filled with prayer and song. "Rejoice with them that do rejoice, and weep with them that weep." Rom. 12:15. It may lift our spirits, too, as nothing else can.

The book of Psalms especially is a treasure house of prayers and songs that can provide inspiration, encouragement, and direction when we do not know where to turn for help.

We all know how suffering can draw us closer to the Lord and how it can drive us to prayer. What, though, are the spiritual dangers that come when things are going well for us? Why, especially in those times, is praise so important? What does it help us never to forget?

Why do we pray more when in great trial? Why do we pray less when things are going well?  How is it that a man can lose his hold on God? What must we do in order to maintain our conversion? Why do soldiers in a fox hole begin to pray when bombs begin to fall? What is the difference between a Laodicean and a truly converted Christian? What will cause the ministry to be purified?

The essential tool kit. What must we do in order to be saved? Is there anything we must do so that we shall not be lost? Prayer certainly helps, but there is something more basic that will lead one to make a full surrender to Christ. And, that must be continued after conversion. What must I do to be transformed in nature?

[Richard Myers]

Monday December 15

Prayer for the Sick

Read James 5:14-15.

5:14   Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 
 5:15   And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 

What are the essential elements James prescribes for anointing the sick, and what important spiritual components are found in these texts?

The fact that the sick person calls for the elders of the church to come and anoint him or her "with oil in the name of the Lord" and pray expresses the spiritual desire of the individual and the collective conviction that divine intervention is needed for healing (Mark 6:13). The reference to the forgiveness of sins shows that God will not, by means of a ritual, restore a person physically who does not also desire spiritual healing. "To those who desire prayer for their restoration to health, it should be made plain that the violation of God's law, either natural or spiritual, is sin, and that in order for them to receive His blessing, sin must be confessed and forsaken."-Ellen G. White, The Ministry of Healing, p. 228.

This is a very powerful statement that is grounded in the gospel truth. How many professing Christians believe this truth? "The violation of God's law, either natural or spiritual, is sin, and that in order for them to receive His blessing, sin must be confessed and forsaken."  In order to be justified in having eternal life, one must do the same? Yes.  If we wish to be saved and remain in a saved condition (justified) then sin must be confessed and forsaken. We shall not receive the Lord's blessing unless we confess and forsake sin.  How often do you see this printed or preached?  Not very often. And, when you do, have you ever questioned the author to see if he really believes it? I have, and sadly, to say it is one thing, to believe it is another. I am always saddened to find that most often if it is stated, it is not believed.

Looking again at the statement being shared, what does it mean "either natural or spiritual"?

The request for divine intervention and the summoning of the elders of the church suggest that the illness is incapacitating and, perhaps, also too urgent to be done in connection with a regular church gathering. Two different Greek words are used for the sick here: the first (astheneo in verse 14) is also used of Dorcas who "became sick and died" (Acts 9:37); the second (kamno in verse 15) refers generally to the patient, but it is also used of those who are dying and, in this context, seems to mean someone physically worn out or wasting away. The desire for healing requires full surrender to God's will, whatever it is (1 John 5:14). However, the references to "sav[ing]" and "rais[ing]" the sick (compare "shall save . . . from death" in James 5:20) point unmistakably to the resurrection as representing the only complete healing, the time "when this corruptible shall have put on incorruption, and this mortal shall have put on immortality" (1 Cor. 15:54).

Many of us have known about anointing services, or have even been involved in them, in which the sick are not healed but in fact die. Why, then, is the hope of the resurrection, implied in these texts, our only surety?

Often, in today's church, why do those who have been anointed die?  And, on the other hand, when not so often some die who have been anointed, why does God allow them to die?

[Richard Myers]

Tuesday December 16

Healing for the Soul

More important than the healing of the body is the healing of the soul. Our purpose is not, after all, to make people healthier sinners but to point them to the eternal life found in Jesus. Perhaps that is why the only clear reference to healing in the passage for this week is our memory text in verse 16, which moves away from the hypothetical situations dealt with in verses 13-15. The word for healing in this verse (iaomai) can refer to healing that goes beyond the cure of physical illness (see, for example, Matt. 13:15). Having already in verse 15 hinted at a broader understanding of healing (the resurrection), James makes the connection between illness and sin, the latter being the root cause of all our problems-not that every illness can be traced back to a particular sin but that sickness and death are the results of us all being sinners.

Read Mark 2:1-12 (compare Heb. 12:12-13; 1 Pet. 2:24-25).

 2:1   And again he entered into Capernaum after [some] days; and it was noised that he was in the house. 
 2:2   And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as about the door: and he preached the word unto them. 
 2:3   And they come unto him, bringing one sick of the palsy, which was borne of four. 
 2:4   And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay. 
 2:5   When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 
 2:6   But there were certain of the scribes sitting there, and reasoning in their hearts, 
 2:7   Why doth this [man] thus speak blasphemies? who can forgive sins but God only? 
 2:8   And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 
 2:9   Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 
 2:10   But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 
 2:11   I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 
 2:12   And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. 

 12:12   Wherefore lift up the hands which hang down, and the feeble knees; 
 12:13   And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 

 2:24   Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 
 2:25   For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. 

What kind of healing do these passages describe, and what is the basis of this healing?

Faith in Jesus brings healing from spiritual weakness and sin. In a sense, every healing Jesus performed was a parable meant to draw people's attention to their deeper need of salvation. In the case of the paralyzed man in Mark 2, spiritual healing was actually the man's uppermost concern, which is why Jesus immediately assured him that his sins were forgiven. Yet, "it was not physical restoration he desired so much as relief from the burden of sin. If he could see Jesus, and receive the assurance of forgiveness and peace with Heaven, he would be content to live or die, according to God's will."-Ellen G. White, The Desire of Ages, p. 267. While God's healers today should employ all available medical means to cure disease, efforts should be made also to heal the whole person, not just for this life but in view of eternity.

Healing includes the healing of relationships, which is why we are exhorted, "Confess [your] faults one to another," (James 5:16), meaning those we have wronged (Matt. 18:15, 21-22). That is, if you have wronged or offended others, confess to them. Then the blessing of the Lord will rest upon you because the process of confession involves a dying to self, and only through that death to self can Christ be formed within you.

That is an interesting thought. What does confession of sin have to do with conversion?  Can one confess his sins before he is converted? In the right manner? With love for those who have been offended? Do we have that love for others prior to conversion? If self is still alive, are we converted?  "the process of confession involves a dying to self."  How about "the process of conversion (dying to self) involves confession of sin."  When we see the love of God for us while we are yet sinners, and the heart is fully surrendered to Jesus, what they shall we want to do?

Which brings us back to the healing ministry of Jesus. Why did He heal so many? Entire villages had none that were sick after Jesus passed through. Were all converted? Were all forgiven their sins? No. If we were to judge His ministry by the number of those converted prior to the cross, He would have been seen as a failure. Then what was the purpose of Jesus spending more time healing than preaching? We have available to us a most beautiful book entitled Ministry of Healing.  We shall quote from it on Friday. If you are moved to better understand the relationship between healing and ministry, you will be blessed to study this wonderful book. If we were to follow the pattern set by Jesus, we should all become medical missionaries.

[Richard Myers]

Wednesday December 17

Models of Prayer

Read James 5:17-18.

 5:17   Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 
 5:18   And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 

What do we learn about prayer from Elijah's example? How is it connected with healing, forgiveness, and restoration?

These verses illustrate the assurance given at the end of James 5:16: "the effective prayer of a righteous man can accomplish much" (NASB).  Is there a significant difference between what was quoted there and what is quoted here "The effectual fervent prayer of a righteous man availeth much."  Elijah was a "righteous" man and even translated to heaven, but he was not superhuman.

Not superhuman? I beg to differ. He was filled with superhuman fruit because he was filled with something more than human. We were conceived in sin and will retain our fallen flesh until the second coming. But, when we are truly converted, we have a dual nature. How can that be? Is there anything superhuman about the new nature we receive at conversion? Do you have a superhuman new nature? What is the promise given to sinners in regards to what Jesus will do for us if we will make a full surrender to Him?  Has Jesus ever given you power that you did not have before allowing Him to rule in your life? Is that power more than that which an unconverted sinner possess? In other words, do we really believe that it takes superhuman power to resist sin? Or do you think you can resist sin without becoming a partaker of God's divine nature? (2 Peter 1:4). And, more importantly, do you know what happens after you are converted and you allow your mind to wander away from Jesus? Can you still walk on water?


He had the same passions and feelings that we have.

That also is an interesting statement.  When you were truly converted, did you notice any difference in your passions and feelings? What was the point James was making when he used the term? Paul and Barnabas used the same term when the people were attempting to worship them as gods. Now in our lesson, the author suggests that Elijah had the same feelings and passions that you and I have. Are you in a converted state? If so, then have your passions and feelings been changed? Does not Christian character include our feelings? Yes, it does. Our thoughts and feelings make up a part of our moral character. So what does James mean when he uses the term? Is he saying that those who are sinning manifest the same passions and feelings that James does? No, that is not what he is saying. He means that in fallen human nature we are of the same makeup, but James is assuring his readers that they can overcome the pull of the flesh, the passions and feelings that are sinful. We are all alike in that there is nothing good in us apart from Christ. This is what James is teaching. Do you believe this? Or do you think that there is something good in humanity prior to becoming a partaker of God's divine nature (conversion)? Do you believe the promise that assures the converted Christian that his sinful passions and feelings can be overcome? James wants us to know we are all alike in our fallen human nature. "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor 10:13. Have you ever seen that promise fail? Why did it fail? Is it the promise that failed? No. God's promises are sure. Then what failed and why?

The fact that God heard his prayer should encourage us that our prayers will be heard too.

Is there a condition expressed? What does it mean to be "righteous"? If we profess to serve God, does that make us righteous?

James says Elijah "prayed earnestly" that it might not rain (a detail not mentioned in the Old Testament), petitioning apparently for the fulfillment of Deuteronomy 11:13-17 (alluded to in James 5:18).

Israel's worship of Baal, the god of storm and lightning, could not go unchallenged on the basis of this prophecy in Deuteronomy. Though we do not know how long Elijah prayed before his prayers were answered, his petitions were based on careful study of, and reflection upon, God's Word in light of his present circumstances. It may be that he quoted Deuteronomy's prophecy as part of his prayer, just as Daniel's prayer for Jerusalem is based on his study of Jeremiah's prophecy (see Dan. 9:2-3). Our prayers, too, will be more effective when they spring from thoughtful consideration of our circumstances in light of God's Word.

The period of no rain lasting three and a half years (also mentioned in Luke 4:25) is a significant time of probation in Scripture (like the prophetic period of "half a week," or three and a half years of Jesus' ministry in Daniel 9:27, and the "three and a half times" of apostasy in Christianity in Daniel 7:25 and Revelation 12:14). At the end of this period, God used Elijah to begin a work of revival and reformation to wake up Israel so that the people would recognize the depths of their apostasy. It was a work that typified both the work John the Baptist would do for first-century Israel in order to prepare the way for Christ's first advent and the work that God has entrusted to His remnant church today to prepare people for the Second Advent (see Mal. 4:5-6; Matt. 11:13-14).

In the time of Elijah, the people surely were apostate. Poor Elijah thought he was the only one faithful to God. What a mess! And, in the time of John the Baptist, was it not the same? The Jews were so deep in apostasy that they put to death God's Son! Is the lesson saying the same of the situation in our day? It sure appears that way. We did have a study not too far back on Revival and Reformation. Mark Finley taught that quarter. So, are we in the same condition as those two groups? Sadly, yes. It is called by Jesus a Laodicean condition. Most are in a lost state while thinking they are "rich and increased with goods".

As a church, we are seeking revival and reformation. But it must begin in our own lives, our own selves, on a personal and daily basis. What choices can only you, yourself, make that will determine the direction and, ultimately, the destiny of your life?

What a question!!   In other words, "What must I do to be saved?" The author of our lesson is asking us what choices we have to make "daily"? Stop and consider this. Pay no attention to those who have led you to believe you have nothing to do to be saved. It is not true. God will do most of the work in saving us, but if we do not do our immeasurably small part, we shall be forever lost. What must we do? And, do not believe what has been said about doing it only once. It is a daily thing we must do. What is it? What choice must I make? I am going to let others share the answer. There are Bible scholars that have prayerfully studied John chapter three and know what it is that we must do in order to obtain the Pearl of Great Price.

[Richard Myers]

Thursday December 18

Restoration and Forgiveness

God's Spirit worked through Elijah to restore the relationship between Israel and Himself. But most of Elijah's work was not on Mount Carmel. That was just the beginning! He carried it forward in small villages and homes and in training future spiritual leaders through the schools of the prophets to multiply his work of revival and reform.

Read James 5:19-20.

 5:19   Brethren, if any of you do err from the truth, and one convert him; 
 5:20   Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

How does the work described here compare with the work done by Elijah, John the Baptist, and others? See Luke 1:16-17; Acts 3:19.

 1:16   And many of the children of Israel shall he turn to the Lord their God. 
 1:17   And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 

3:19   Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 

Often, we forget the tender and patient work done by Elijah year after year. John the Baptist's work, too, focused on leading people back to the truth, inspiring repentance and baptism one person at a time. Jesus described His work in very similar terms: leading people out of error and back to the truth (see John 8:43-45).

This hypothetical situation described in James 5:19-20 uses a conditional construction in Greek, making clear that apostasy is not definitely assumed to exist but is probable. Departure from the truth refers to apostasy not only in doctrine but in lifestyle, for very often the first leads to the second. Doubts begin to form about our beliefs, leading to double-minded behavior, and finally to outright apostasy. Turning back a "sinner from the wandering of his way will save his soul from death" (James 5:20, literally translated). Summing up all that has gone before, James appeals for his brothers in the church to do a work similar to that of Elijah in leading people back to God.

This work requires much patience, sympathy, tenderness, and humility: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Gal. 6:1. The work of Elijah is to turn hearts toward God and His people, not to turn them away. Often the person is well-aware of his or her sin and does not need it pointed out. What is needed more is forgiveness modeled by Jesus and provided by His death. Saving souls from death is possible only through the "covering" of sins, by applying the gospel to our lives, and becoming instruments of mercy. "Hatred stirreth up strifes: but love covereth all sins." Prov. 10:12.

The love of Jesus "covers" sins that have been confessed and forsaken. When working with those who not confessed sins, but are open to instruction, it is good that we be in a converted state (filled with the love of Jesus) before attempting to correct their sins. According to Scripture, we are to remove the beam from our eye before attempting to point out the sins of another. In fact it is good that we attempt to build a bridge to the individual before attempting to enter into difficult discussions. In this sense love does help to bring another to repentance so that sins can be forgiven (covered).

Think of someone who has really done wrong and knows it too. What can you do, what can you say, to help draw this person back toward the Lord?

Those words need to be given to us by God's Spirit. We first want the individual to know we love them, then each situation is different. It is good that this example being discussed points out that the individual knows he has done wrong. In this case, it is a spiritual battle that will require a complete surrender before there can be true repentance. Therefore, we go to the Bible to understand what brings about repentance not to be repented of. When we find the answer, then it would be good to concentrate on that rather than the sin. Sin will not be repented of until repentance is sought and found. If we have been wronged, then we are at liberty and even under obligation to reveal our love for those who have injured us. Is that not likened to pouring hot coals upon the forehead?

In matters where the individual does not acknowledge his sin, it is a most difficult matter unless the person is open to see his error. Laodiceans do not know they are lost sinners. To the contrary, they believe they are rich and increased with goods and not in need of Jesus. How is it with you and me? Do we want to know when we are wrong or have sinned? If not, then we have a most serious problem....maybe we are in a Laodicean condition?

[Richard Myers]

Friday December 19

Further Study: Read Ellen G. White, "Prayer for the Sick," pp. 225-233, in The Ministry of Healing; "Snares of Satan," pp. 518-523, in The Great Controversy.

"Christ . . . asks us to become one with Him for the saving of humanity. "Freely ye have received," He says, "freely give." Matt. 10:8. Sin is the greatest of all evils, and it is ours to pity and help the sinner. There are many who err, and who feel their shame and their folly. They are hungry for words of encouragement. They look upon their mistakes and errors, until they are driven almost to desperation. These souls we are not to neglect. . . .

"Speak words of faith and courage that will be as a healing balsam to the bruised and wounded one."-Ellen G. White, The Desire of Ages, p. 504.

Discussion Questions:

    Think of a time when you really made a mess of things, hurting yourself, others, and the Lord by your sin. How much did it mean to you to have people who, although not condoning your actions (and who might have generally and rightly been appalled by them), nevertheless sought to encourage and uplift you? What do you remember most about those experiences, and how can those remembrances help you do the same for someone else who has made big mistakes, as well?

    Read James 5:16 prayerfully and carefully. "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."


What important spiritual lessons are here for us? What does this tell us about the power of prayer and how important it is for our spiritual lives? Though prayer can and should be a very private matter, in class talk about what prayer does for you, how you have seen prayers answered, and how you have learned to trust the Lord when prayers aren't answered as you wish. In the end, what would you say is the most important practical benefit that comes from "effectual fervent prayer"?

"The most important....benefit".   How about the saving of a soul?   Maybe even our own.

On Tuesday, I said that I would quote from Ministry of Healing a truth that has a direct bearing on this week's lesson. When we talk about salvation, we are really talking about restoration. That was the subject for yesterday's lesson. What does it mean to be saved? What does Jesus do when He "restores" us?  We tend to concentrate on forgiveness and what Jesus has done for us, but not what He does in us. Peter says that when we are truly converted that we then become partakers of God's divine nature. That is quite a statement that if understood would surely encourage many who have not been converted and do not know the power of grace to transform a sinner into a saint. Many even laugh at such a thought. Others hate the statement having been so thoroughly deceived they believe it comes from the devil.

What does it mean to be "restored",  "saved", or "converted"? Converted from what to what? Here is the answer. It is the very first paragraph found in the book The Ministry of Healing. "Our Lord Jesus Christ came to this world as the unwearied servant of man's necessity. He "took our infirmities, and bare our sicknesses," that He might minister to every need of humanity. Matthew 8:17. The burden of disease and wretchedness and sin He came to remove. It was His mission to bring to men complete restoration; He came to give them health and peace and perfection of character." This is what it means to be restored. As I read this statement, I am reminded that one of the fruits of His Spirit that comes with the Spirit when one is converted, is peace. It is peace that passes understanding. Until one is converted, it cannot be understood. If you have no peace, be assured that it is the mission of Jesus to bring this peace to you. And, it can happen right now. It require submitting the life, the whole life to Jesus. In order to do that, you must trust Jesus. In order to trust Jesus, you must know Jesus. Do you know Him well enough to trust Him with all that you are and all that you have? If not, He will change this if you let Him. Spend a thoughtful hour a day contemplating His life and words. By beholding Him, you will learn of Him and fall in love with Him. Then you can safely make a full surrender to One who will not only give you peace in the middle of the storm, but He will give you eternal life. What does it cost? You must give up your sin polluted soul. What a deal!!!  God loves us, He proved it when He allowed Jesus to come to this dark spot in the universe, a helpless baby subject to the weakness of humanity. Such love!!

If you already know this peace that passes understanding, go tell it to those who are still in bondage to sin. Let them hear the good news of the power of grace to lift them up and set them on high. A high that no drug in the world can reach. May God grant us wisdom and grace to not only teach this truth, but to live it day by day. Have a blessed Sabbath, dear brothers and sisters.

[colporteur]

Sabbath Afternoon

Read for This Week's Study: James 5:13-20; 1 John 5:14; 1 Cor. 15:54; Heb. 12:12-13; John 8:43-45; Prov. 10:12.

5:13   Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 
 5:14   Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 
 5:15   And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 
 5:16   Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 
 5:17   Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 
 5:18   And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 
 5:19   Brethren, if any of you do err from the truth, and one convert him; 
 5:20   Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. 


Memory Text: "Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." James 5:16

I see that you used the KJV translation for the memory text which has the word "faults" as opposed to "sins". Mat there be  a difference between sins and faults ? There may be when we consider that a fault may be a weakness or propensity while sin may be  an actual transgression. For instance a fault I may have is to over eat. A fault of another may be to become discouraged or depressed. I'm not sure that a weakness necessarily parallels a sin and if it does it may not be the same thing. This verse in the NASB could easily be used to have a group confession session where everyone unloads their deep dark sins. That is never productive for good. The verse could also encourage the confessional.

[Mimi]

We discussed that in class yesterday and came to the same conclusion as you. We decided the KJV has it correct.

[JimB]

Interesting. I remember when I was young and I came across that verse I assumed it was talking about sin and that you're suppose to tell everyone. That terrified me. Why should everyone know my sins when they were not involved.  However, now I still view it as confessing sins but only to those you've harmed. Confessing one to another doesn't mean that you tell everyone at prayer meeting how you sinned and who it was against. However, if that person that you harmed is at prayer meeting you can talk to him/her in private and then confess. 

Now i can see that weaknesses or character traits could be included but even some of them should not be spoken of publicly but to a trusted brother or sister.

However, I'm open to correction.