James 5:14-20—Procedure and Ritual

Our heavenly Father is extremely interested in our well being. He is more than willing to heal us of our disabilities and sicknesses. Moreover, it is abundantly clear from many scriptures that he hears a righteous person's request to him and will respond positively to them if their request conforms with his will for them. His will concerning healing for the elect who are fortunate enough to be in a congregation with an active spirit-filled eldership is for them to ask for healing in compliance with the apostle James' instructions.

A casual reading of the apostle James' instructions about how to effect a healing among the Sovereign Father's elect within a congregation seems simple and direct; however, a casual reading will not reveal some of the more subtle and important aspects of these instructions.

Within these instructions are many profound spiritual concepts and principles which should be understood by both the individual requesting healing and the elders performing the ritual in order to fulfill the letter and spirit of this ritual and to be assured that the promise of healing the body and the spirit, through the performance of this ritual, will happen.

These instructions show that the elders of the early church were authorized by Jesus Christ to intercede on the behalf of the Father's elect to claim the promise of healing. When James' instructions were followed during the existence of the early church, the person with a disability or sickness was returned to health.

THE HEALING ORDINANCE

"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: 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" (Jms.5:14-15 KJV).

It is important to understand that the healing ritual is only to be performed for those with the indwelling of the holy spirit. All others are excluded from this healing ritual if it is known that they are unconverted. Individuals not of the elect, including family members of the elect, may be prayed for by the elect, elders, or men with the gift of healing, as noted in examples of healing for evangelism by the apostles. It should also be understood that the healing ritual set forth by the apostle James is entirely separate from the gift of healing, which is used in the process of evangelism.

It is also important to understand that, when a person requests prayer and anointing by the elders, they are making a request for the promise of healing under the terms and conditions set forth by the apostle James to be granted by their heavenly Father.

The following are the basic steps necessary in order to comply with the apostle James' instructions:

Degree of Sickness

"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" (Jms.5:14).

Nothing is indicated in verse 14 as to the degree of sickness a person must be suffering before requesting healing. But, it seems logical for a disability or sickness to be a concern, it would be deadly, extremely debilitating or seriously interfering with one's normal functioning.

The English word sick in verse 14 is translated from the Greek word astheneo, which is derived from the word asthenes, which means without strength. Astheneo means to be feeble (in any sense). Therefore, a disability or illness, which severely impairs a person's normal functions are both indicated in verse 14. Additionally, examples of supernatural healing during and after the advent of Christ show that these healings were not limited to illnesses but also included physical disabilities.

Call for the Elders

"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" (Jms.5:14).

It is the responsibility of the individual who has the illness or disability to determine if the problem requires supernatural healing. If so, that person must personally request prayer and anointing or have someone else make the request on their behalf if they are unable to do so for a legitimate reason.

The English word elders is translated from the Greek word presbuteros, which can mean elderly, older, or a senior (specifically, an Israelite Sanhedrist, also figuratively, a member of the celestial council). In verse 14, the word presbuteros is in the singular tense and refers specifically to any man who serves as a spiritual leader among the elect (i.e., the ministry), not just an older man within the congregation or a man who has the gift of healing, unless he is also a minister.

Although the English phrase let them pray implies more than one elder, these words are translated from the Greek word proseuchomai, which in essence means to pray to God, i.e., supplicate or worship. The word proseuchomai does not imply more than one elder; therefore, one elder is sufficient to perform the healing ritual. However, Jesus sent his disciples and the seventy other men in groups of two as they proclaimed the Kingdom of God and in the process healed people and cast out evil spirits (Mk.6:7, 12-13; Lk.10:1-17). Therefore, in this age of the church, it seems appropriate and prudent for more than one elder to participate in the healing ritual when possible and practical.

Laying on of Hands

Because the laying on of hands is not mentioned in James' instructions, some may feel that it is not necessary for hands to be laid on the head of the individual requesting healing. This assumption would have merit if it were not for the following two things: 1) The English word over in verse 14 is translated from the Greek word epi, which is a primary preposition; properly meaning superimposition, which can also mean upon; 2) Jesus' promise for healing through the laying on of hands recorded in Mark 16:17-18:

"And these signs shall follow those who believe; In my name shall they cast out devils; they shall speak with languages new to them; They shall cast away serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover" (Mk.16:17-18 KJV Para).

In verse 18, the English phrase they shall lay and the word hands are translated from the Greek words epitithemi and cheir respectively. Epitithemi means to impose and cheir means the hand (literally or figuratively power). Moreover, the English word on is translated from the Greek word epi, which means superimposition (i.e., upon).

The Greek word epi in James 5, verse 14 would be more accurately translated as upon or on rather than over. Additionally, the writer to the Hebrews mentions the laying on of hands as a foundational teaching of the early church (Heb.6:1-3). Also, biblical examples before, during, and after the advent of Christ show that many supernatural works were performed through the hands of righteous men. Although the laying on of hands is not mentioned in James 5:14, it is clearly an important part of the healing ritual, which demonstrates the authority of the eldership.

Anointing With oil

"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" (Jms.5:14).

The English word anointing is translated from the Greek word, aleipho, derived from liparos, derived from lipos (grease); fat, i.e., (figuratively) sumptuous: oil. Aleipho as used in verse 14 means to oil.

The English phrase with oil is translated from the Greek word elaion, which is derived from the Greek word elaia, which means an olive (the tree or the fruit). Although elaion can mean olive oil, it was also used in a wider sense during this time period to denote any oil or fatty fluid.

The strongest indications that olive oil is an acceptable oil with which to anoint the sick as set forth by the apostle James are the facts that:

• Holy anointing oil contained olive oil.
• Past sacrifices and offerings were accompanied by olive oil.
• Future sacrifices will be accompanied by olive oil.
• Olive oil was an essential part of a former leper's cleansing ritual from physical defilement and for the atonement of both known sins and sins committed in ignorance.

No instruction is given in verse 14 as to how to apply the anointing oil or how much oil to apply. However, biblical accounts show a large amount of oil being poured on the head of the person being anointed; therefore, pouring a large amount of anointing oil on the person being anointed would follow the biblical examples.

The Name of The Lord

"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" (Jms.5:14).

As one of our heavenly Father's children, we are to communicate with him through the authority delegated to us by our Savior who governs his Father's earthly family. It is also through Christ's name (i.e., his authority) that we are to make our desires and requests known to our Father (Jn.14:12-14; 16:23-27). Moreover, it is through Christ's authority that men who have been given specific functions and responsibilities are to perform them. Therefore, the Lord in James 5:14 is Christ.

In the name of Jesus Christ, by or through the authority of Jesus are not magical phrases which in and of themselves have power in the physical or spirit realms of existence. These or similar phrases are used by a person to express their authority to exercise whatever responsibility, task, or function delegated to them.

It is through an elder's authority delegated to him from the Father to Christ, from Christ to the apostle James, and from James to the eldership that a true minister serving the elect has the authority to perform the healing ritual, request that the Father heal one of the elect, and anoint the elect with oil to confirm and seal the promise of healing.

Three Promises

"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" (Jms.5:15).

Within verse 15 are the following three promises: 1) The promise that the prayer of faith will deliver the individual from their present condition; 2) The promise that the Father will elevate the individual from their present condition; 3) The promise that the Father will forgive the individual's sins.

In order to gain a clear understanding of what is promised, it is necessary to review the Greek meaning of several words in verse 15.

The English word prayer is translated from the Greek word euche, which in the context of verse 15, means a desire expressed as a petition to God. The English phrase of faith is translated from the Greek word pistis, which in the context of verse 15, means credence; or conviction of a truth.

The prayer of faith is an elder's belief that the healing will happen as promised once the ritual is performed. If an elder does not have absolute confidence that healing will follow the completion of the healing ritual, then the elder's prayer is a request for the Father to heal at his discretion, not a request for healing as promised by the apostle James.

Although it is true that we dare not attempt to dictate to our Father what he should or should not do. The request for healing is a respectful request for our Father to honor and fulfill the promise of healing made by the apostle James through the performance of the healing ritual.

All true elders have the authority to perform the healing ritual. However, not all elders have the kind of faith necessary to be assured that their prayer will result in the healing of the person being prayed for and anointed with oil.

Therefore, healing is not entirely dependent on an elder's faith, but on the faithful performance of the healing ritual, and the one requesting the healing having faith that the promise of healing will be honored through their obedience.

The English phrase shall save is translated from the Greek word sozo, which means to save, (i.e., to deliver from). The word sozo tells us that the elect will be delivered from their present condition, but it does not describe the condition from which they will be delivered.

The English word sick in verse 15 is translated from the Greek word kamno; a primary verb; properly meaning, to toil, i.e., (by implication) to tire (figuratively, faint, or sicken). It is different in meaning from the word sick (Greek astheneo ) in verse 14, which describes any disability or illness. The word kamno reinforces the promise of healing any serious condition in need of correction, including being extremely tired and worn out from life's endeavors.

The English word Lord in verse 15 is translated from the Greek word kurios, which means supreme in authority, i.e., (as noun) controller. The Lord who will authorize the healing is the Father, because it is to him the request for healing is made.

The English phrase shall raise is translated from the Greek word egeiro, which means to rouse or awaken. In the context of verse 15, egeiro conceptually means to cause a person to come out of an unhealthy condition and into a healthy condition. Being raised by the Father in the context of verse 15 can also be a reference to being resurrected to immortal and eternal life.

Forgiveness of Sin

"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he has committed sins, they shall be forgiven him" (Jms.5:15).

The fact that forgiveness of sin is promised in verse 15 reveals that the whole person, both physical and spiritual, may need to be restored to health through this healing ritual. Moreover, the inclusion of the forgiveness of sin may well be a prerequisite for healing because of what is said in verse 16 about confessing one's faults.

The English phrase and if in verse 15 is translated from the Greek word kan, which can mean and, (or even) if. The use of the word kan indicates the possibility that the person requesting healing is guilty of a violation of God's law and that this violation will be forgiven as a result of the healing ritual; otherwise, there would be no reason for James to mention the forgiveness of sin.

James does not describe a specific violation of God's law; therefore, the sin to be forgiven could be a violation known to the person requesting healing for which they have not repented or asked forgiveness or the violation could be an unknown sin committed in ignorance.

Because the violation of God's law being forgiven is a result of the healing, both the person requesting healing and the elder(s) should carefully consider their spiritual condition before the healing ritual is performed. Moreover, it would be prudent for each to ask for forgiveness of any known or unknown sin before the healing ritual is performed. Doing this places the person requesting healing and the elder(s) in a harmonious relationship with the Father and Christ.

Some might feel the recommendation for the elder(s) to request forgiveness of sins prior to performing the healing ritual is unnecessary; however, consider that all scripture is for the edification of the elect (Rom.15:4; 2.Tim.3:16). As a part of the worship system given to national Israel, the high priest was required to offer an atoning sacrifice for himself before offering an atoning sacrifice and performing rituals for the sins of others. Therefore, it seems appropriate for an elder who is going to perform a ritual which includes the forgiveness of another person's sins to also have their known and unknown sin forgiven in order to be guiltless in their heavenly Father's eyes before performing the healing ritual for someone else. See 1.Jn.1:5-10.

Forgiveness of a physical violation of God's law which has caused a disability or illness restores a person to physical health. The forgiveness of a spiritual violation of God's law restores a person to spiritual health. When all sin is forgiven the totality of a person is restored to a harmonious relationship with their heavenly Father and their Savior.

Confess Faults

"Confess your faults one to another, and pray one for another, that you may be healed. The effectual fervent prayer of the righteous avails much" (Jms.5:16 KJV Para.).

Although verse 16 is not a part of the physical performance of the healing ritual, what James writes is nonetheless important and should not to be taken lightly. It is not only our physical health with which we should be concerned but also our spiritual health, which includes the forgiveness of sin, the working out of our salvation, and our performance as a member of our heavenly Father's earthly family of king-priests.

The English word confess in verse 16 is translated from the Greek word exomologeo, which means to acknowledge or fully agree.

The English word faults in verse 16 is translated from the Greek word paraptoma, which means (an unintentional) error or (a willful) transgression.

The use of the words exomologeo and paraptoma together reveal what is to be acknowledged and discussed is clearly known to be a deviation from the path of righteousness, which must be resolved in order to move forward in working out one's salvation; otherwise, there would be no need to discuss it with a brother or sister in the faith.

Confessing one's faults (i.e., failure to adhere to a righteous lifestyle), to a trusted member within the Father's family allows for discussion which may help in solving the problem and preventing its recurrence. Additionally, doing this gives an opportunity for the other person to fulfill their obligation to express godly love, concern, and empathy, and to fulfill their priestly duty to request the Father's help for their brother or sister in need. See Gal.6:1-2; 1.Jn.5:16.

Pray One for Another

After instructing us to acknowledge our faults to a brother or sister in the faith, James says, "pray one for another, that you may be healed."

James' instruction to pray for one another is not something new which he instituted for the elect to perform. Petitioning the Father for one another's well being is just one of the many responsibilities and duties of a king-priest in the Father's earthly family which is an expression of godly love and character.

After explaining to the elect at Ephesus that they were engaged in spiritual warfare, the type of spiritual amour which should be put on, and the spiritual weapons to be possessed and used in this warfare, the apostle Paul writes:

"Praying always with all worship and petition in the Spirit, and watching therefore with all perseverance and petition for all saints" (Eph.6:18 Para).

The apostle John writes the following about requesting the Father to forgive a member of his earthly family whose behavior is outside the bounds of proper conduct for a righteous person:

"If any man see his brother sin a sin which is not to death, he shall ask, and he shall give him life for them that sin not to death. There is a sin to death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not to death" (1.Jn.5: 16-17 KJV).

John says that we should request our heavenly Father to forgive a family member who has done something which violates righteous concepts and principles, but does not require the death penalty. Intercession for this type of sin is an exhibition of true love and concern for one's brothers and sisters in the faith. Moreover, as a member of our Father's earthly family and priesthood, it is our responsibility and duty to make requests to him for other family member's needs.

The Prayer of the Righteous

"Confess your faults one to another, and pray one for another, that you may be healed. The effectual fervent prayer of the righteous avails much" (Jms.5:16 KJV Para.).

The English phrase you may be healed in verse 16 is translated from the Greek word iaomai, which means to cure. The use of the word iaomai instead of the Greek word therapeuo, which specifically means to relieve disease when referring to healing, indicates that the request for healing can be either for a physical or spiritual deviation from the path of righteousness. However, even if James was referring to only a physical disability or illness, it is still our duty, as well as an expression of godly love and character to show empathy and concern for our brother or sister and request that they be made whole.

The translators of the King James version of the Bible inserted the words the and man into verse 16; they are not in the Textus Receptus. By doing this, the translators gave the impression that what James wrote was specific to men and conveys the thought that verse 16 is linked to verses 14 and 15.

Additionally, the two English words effectual and fervent are both translated from the Greek word energeo, which means (to be) active or efficient.

The second half of verse 16 would be more accurately translated into English as "Active prayer of the righteous is very productive."

Whether male or female, a righteous person's prayer has power, because a righteous person has the ear of their heavenly Father and Christ their savior, high priest, and elder brother. See Jn.9:31; 1.Jn.5: 14-15; Heb.4:12-16.

In concluding his comments about the effectiveness of requests made to the Father with the confidence that the request will be granted, James writes the following:

"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. Again he prayed, and the heavens gave rain, and the earth produced its crops. My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins" (Jms.5:17-20 NIV).

THE RITUAL SEQUENCE

It is important to note that James' instruction specifically says to pray over the person and then anoint with oil in that order. It does not say to first anoint with oil, then pray. Some might feel it is unimportant which is performed first; however, the sequence in which the various parts of the ritual are performed is important. All rituals performed by the priesthood of ancient Israel were to be performed in a specific sequence in order to obtain the desired result. It is no different when performing the healing ritual set forth by the apostle James.

Although the laying on of hands and anointing with oil are symbolic of the healing to follow, these two acts indicate much more in the healing ritual. The person upon whom the elders' hands are laid is being brought before the Father for special consideration, and the healing power of the holy spirit is to flow upon this person. Moreover, the laying on of hands and the anointing of the person with oil confirms and seals the promise of healing from the Father. Additionally, the laying on of hands and the anointing with oil are two witnesses that the healing will happen.

The Ritual and Process

The following are suggestions for the performance of the healing ritual as set forth by the apostles James:

• An introductory prayer in which healing is requested for the person while laying hands on the person requesting healing.
• Anointing the person with oil to seal the request and promise of healing.
• Offering a prayer of gratitude for the healing to follow.

The Process

1. It is the responsibility of the person with the illness or disability to determine if the problem requires supernatural healing. If so, that person must personally request prayer and anointing or have someone else make the request on their behalf if they are unable to do so.

2. At the first opportunity, the elder(s) should perform the healing ritual.

While discussing the person's illness or disability, the aspect of sin being forgiven as a part of the healing ritual should be mentioned in order to give the person an opportunity to ask forgiveness from the Father and discuss any problem which needs to be addressed and resolved before or during the request to the Father for healing.

If circumstances delay the performance of the healing ritual, and the person's situation is extremely serious or life threatening, the contacted elder should pray for the person's healing as soon as possible and also contact other elders and members of the congregation in order for them to also intercede to the Father for the person's healing.

If the person is healed before the healing ritual can be performed, no healing ritual needs to be performed. However, a prayer of gratitude should be offered by the person who was healed and all others who had been asked to intercede to the Father for the individual.

3. Before entering the location where the healing ritual is to be performed, the elder(s) should purge the location of all evil spirits and evil influence and forbid any evil interference with the healing ritual.

4. After discussing the illness or disability with the person requesting healing all elders present should lay their hands on the person's head. One elder should request the healing audibly. The other elder(s) may also request the healing silently or audibly and agree with what has been said.

The following is a suggested format for the request to the Father:

"Heavenly Father: We come before you through the authority of your firstborn son, our savior and high priest as instructed by the apostle James to claim the promise of healing for (the elect's name) who is suffering from (the sickness or disability) and ask you to restore (the elect's name) to health and to forgive any violation of your law."

The request to the Father should be as brief or as detailed as necessary in order to convey the proper respect and honor to the Father and to cover all the necessary information about the person's sickness or disability.

5. After the request for healing is made, the officiating elder should pour the anointing oil on the top of the head of the person requesting healing or on their forehead near the hair line if the person being anointed is lying down. This completes the performance of the ritual as I understand it.

Prayer of Gratitude

6. After the pouring of the anointing oil on the person, it seems appropriate for the officiating elder to offer a prayer of gratitude to our heavenly Father, which should include praise to him and thankfulness for the privilege of coming before his throne to claim the promise of healing for the individual in need of healing.

The following is a suggested format for the prayer of gratitude:

"Great and almighty Father, Sovereign of all that is or ever will be: We have performed the instructions of the apostle James to the best of our knowledge and ability. Thank you for this opportunity to come before you to request healing of body and spirit. Thank you for your concern for our health and well being. Thank you for your compassion and mercy in allowing us to claim your promise of healing through the authority of your Son, our Savior."

Timing

All of the examples of supernatural healing in the New Testament reveal that healing of individuals happened quickly, were instantaneous after a command was given to heal, or healing came after a person followed instructions to perform a certain act given by the individual performing the healing. However, it is the Father's prerogative to determine the moment in which the healing takes effect and the type of healing performed.

QUESTIONS AND ANSWERS

Although there are many questions which can be asked about the healing ritual, its performance, and the results from its performance or lack thereof, the following are several questions I feel are the most relevant and should be answered.

1. What if the person prayed over and anointed is not one of the elect?

No promise of healing is given to the unconverted through the performance of this ritual. Our heavenly Father is not obligated to heal a person who is not of the elect; therefore, healing may or may not be granted.

In the past, some unconverted people have been healed after being prayed over and anointed by an elder, while others have not. I assume this will continue until Christ returns for reasons only known by the Father and our Savior.

2. What if the healing ritual is not performed correctly?

Although the promise of healing is through the correct performance of the healing ritual set forth by the apostle James, our heavenly Father and our Savior understand that we are many centuries removed from the laws given to national Israel and the laws given to the early church. They know that much knowledge has been lost to us; therefore, they take our ignorance into consideration.

Before conducting this study, I anointed individuals without the understanding I now have about the proper procedure and some were healed. I have also known of people being healed who were prayed for and anointed by ministers who did not follow the procedure as instructed by James or who were ministers of dubious character. This tells me that our heavenly Father is extremely companionate and merciful and looks past our human failures and on the heart and attitude of those who are attempting to follow, to the best of their knowledge and ability, what they believe to be his will.

3. What if the elder who performs the healing ritual is unconverted, lacks the faith necessary to offer a prayer of faith, or is otherwise not qualified to perform the ritual? Is the healing ritual valid and will healing be forthcoming?

It is a fact that we live in an age in which there are unconverted and unqualified elders within congregations of the elect, just as there were in the final days of the early church. Additionally, elders and other members of the church have varying degrees of faith. Because an elder is to pray for healing through Christ's authority, it follows that this man must be one of the elect in order for his prayer to be heard by God the Father. However, this does not mean the person requesting healing will not be healed.

Healing is not entirely dependent on an elder's qualifications or his faith; otherwise, a person could never with absolute confidence request that an elder pray over them and anoint them with oil believing they will be healed.

In such a situation, the answer depends on the Father's willingness to look past the qualifications and faith of the elder performing the healing ritual and look to the faith of the person requesting healing through their obedience to James' instruction.

4. What if a person is not healed or only healed of one condition, but not another? The following are possible answers to this question:

• If a person is not healed, it is possible the person is not one of the elect.
• If a person is not healed of all their sicknesses or disabilities, perhaps not every problem was specifically addressed during the request for healing or total healing was not requested.
• There is also the possibility that the person requesting the healing has physical or spiritual issues that need to be addressed and have prevented any healing or total healing. In such a case, the person requesting healing should perform a personal evaluation and take the necessary steps to resolve any unresolved issues before requesting the healing ritual be performed again to resolve the remaining condition(s).

5. What if a person dies after being prayed over and anointed in compliance to James' instructions?

If a person's condition does not improve after the healing ritual is performed, the following are possible reasons for the lack of healing:

• The person is not one of the elect.
• They had little or no faith in the promise of healing.
• All humans must die once. See Heb.9:27; Gen.3:19; Ecc.9:5; 12:1-7.

Healing through the ritual set forth by the apostle James is primarily predicated on faith: "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" (Jms.5:15 KJV). This can mean that someone with little or no faith will not be healed.

"This is the confidence we have in making requests of the Father. If we ask anything according to his will, he hears us. And if we know that he hears us, we know that he will give us what we request of him" (1.Jn.5:14-15 Para).

Although one of the elect might die after the healing ritual is performed, the promise of healing and forgiveness of sin to the elect is absolute. A careful study of the apostle James' instructions and the result of following these instructions reveals that healing is not limited to the physical realm.

In the context of James 5:15, the promise of healing also includes being raised from the dead. Therefore, being allowed to die physically just means healing comes after death. A righteous person who is resurrected is healed of all physical sickness and disabilities and raised to a life in which they will never again experience physical sickness, disability, or death. See 1.Cor.15:35-58.

Our heavenly Father and our Savior have a love for us that is beyond our comprehension; they know us better than we know ourselves and show great compassion and mercy to us, even in our ignorance. Therefore, it seems to me that whether or not a person is healed to live another day physically or dies to await their resurrection to immortal life is predicated on what is best for the individual.

For the righteous, physical death is not the end of their life; it is something which must happen before being transformed into an immortal spirit-being in God the Father's heavenly family.

The death of a righteous person is no small thing to our heavenly Father and our Savior.

"Precious in the sight of the Lord is the death of his saints" (Psa. 116:15 KJV). See also Pro.14:32.

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. And I heard a voice from heaven saying to me, Write, Blessed are the dead which die in the Lord from henceforth: Yes, says the Spirit, that they may rest from their labors; and their works do follow them." (Rev.14:12-13 KJV). See also Rev.20:6; 22:14

By B.L. Cocherell b8w16-10