The Bible was written in a specific culture. The author, whether he is Moses or the apostle John, wrote from a specific cultural background. The audience, whether it was Israel in the Sinai desert or Israel in the land of Babylon or the church of Christ in Asia Minor, had a specific cultural background. The Bible reflects that cultural background. To ignore the cultural influences on the Bible and in the Bible is to make the Bible a flat document. In essence, such an approach robs the Bible of its rich cultural heritage.
At the same time, to say everything in the Bible is culturally determined and culturally limited means the Bible has no lasting impact, no enduring significance or influence in future generations.
Clearly we have to walk the line between the two extremes. But, how do we walk that line? Let’s take the “anointing with oil” from James 5 as a test case. James writes to Christians: “Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.”
What was “anointing with oil”? It was a cultural practice for medicinal purposes. It was also used for ceremonial purposes. This was a practice long practiced before Christianity was established. It was practiced by peoples outside of the biblical framework. Anointing with oil and wine was practiced for medical purposes, a practice reflected in Mark 6:13 and Luke 10:34. The wine served to disinfect; the oil served as a protective barrier against airborne bacteria. This is the first indication that “anointing with oil” is a cultural practice, not a “church ordinance” like the Lord’s Supper.
Secondly, there is no theology tied to “anointing with oil.” In contrast, the Lord’s Supper is tied to the death, burial, and resurrection of Christ. That gives the Supper a theological context. Of course, the Lord’s Supper also has a long history in the inspired text, having its roots in the Passover Feast. Jesus was taking the Passover and fulfilling it in His sacrifice and His Supper. There is no such inspired context for “anointing with oil.”
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Third, there is no indication that “anointing with oil” was a practice expected out of the church (as an “ordinance”) for all Christians, for all time, everywhere. Again, in contrast, the Lord’s Supper is visible in the church in Jerusalem (Acts 2), in Troas (Acts 20), and in Corinth (1 Cor. 11). Plus, in 1 Corinthians 11:26 Paul says we are to observe the Lord’s Supper “until He comes.” That shows that the Lord’s Supper is to be observed as long as the earth lasts. No such indication is given of “anointing with oil.”
Fourth, in anointing with oil for medicinal purposes (the context of James 5), there is no other “church” context for the practice. No church in Acts practiced it. No church was told to do it from Rome to Corinth, to Galatia, to Ephesus, to Thessalonica. It seems we ought to be quite dubious about practicing something that no church ever did.
It seems clear from the context of James 5 that the more important practice is prayer. He mentions “prayer” seven times from verse 13-18. It seems to me that in our 21st context, the equivalent of James’s direction to Christians would be: “Take your medicine the doctor prescribes and we’ll pray that God will heal you.”
We are not trying to turn people into 1st century Christians. The Gospel transcends time and culture. We do need to learn what is intended for all Christians, of all times, everywhere.
