Originally, we were going to look at the closing verses of James 5 together as a whole, but after wanting to touch on some important topics and issues, I decided to break this apart due to time’s sake and space. So, while it is best to study this section as a whole, we will break it into two parts. Even after breaking it up, there is still a lot that we could discuss and go into great detail. But that is the beauty of the Bible as there is always more to study and learn.
As we have seen, James had a great deal to say about the tongue; and this chapter is no exception. He mentioned some of the lowest uses of the tongue: complaining (James 5:9) and swearing (James 5:12). But he also named some of the highest uses of the tongue: proclaiming God’s Word (James 5:10) and praying and praising God (James 5:13).
Prayer is certainly a high and holy privilege. To think that, as God’s children, we can come freely and boldly to His throne and share with Him our needs! Seven times in this section James mentioned prayer. The mature Christian is prayerful in the troubles of life. Instead of complaining about their situation, they talk to God about it; and God hears and answers their prayers. “Taking it to the Lord in prayer” is certainly a mark of spiritual maturity.
A fitting climax to James’ letter is his emphasis on prayer. The greatest assistance any believer can offer another is faithful prayer. Prayer is clear evidence of care. Prayer is the direct line to the One who can provide for any need no matter how complex or impossible it may seem. To share in prayer, a believer must have a sensitivity to someone’s needs, engage in diligent supplication for those needs, and recognize the significance of those needs.
Christians pray both in times of trouble and in times of joy. In times of trouble Christians often fall victims to self-pity, anger, or morbid introspection. James directed Christians to pray rather than surrender to these wrong responses.
Christians who face trouble often lose their awareness of the presence of God due to gloom. Christians who have elation tend to forget God in the joy of their good success. Both darkness and sunshine should lead believers to a consciousness of God.
We will still read the whole section, but only focus on verses 13, 14, and 15 today.
13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. 14 Is anyone among you sick? 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. 15 And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. 17 Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18 Then he prayed again, and heaven gave rain, and the earth bore its fruit. 19 My brothers, if anyone among you wanders from the truth and someone brings him back, 20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.
Key Takeaways:
- Pray in all of life’s situations, including sickness, confession of sin, seeking God’s will, and reclaiming wanderers.
- Just as happiness is to be shared with other believers in praises to God (v. 13), the practice of prayer for the sick must be shared as well.
- Both dark times and good times should lead believers to a consciousness of God.
- Disobedience to God can lead to sickness. This was David’s experience when he tried to hide his sins (Ps. 32). Remember, not every sickness is due to disobedience.
Closer Look:
Verse 13: Perhaps the two of the greatest weaknesses in the average church today are the areas of prayer and praise. There is much need for prayer and much cause to praise. Suffering should elicit prayer. Sufficiency should elicit praise. James used several questions to stress these points. “Is anyone among you suffering?” “Suffering” (kakopathei, “suffering ill” or “suffering misfortune”; cf. v. 10)[1] relates to suffering from any source. It includes physical and emotional stress arising from both ordinary trials and special spiritual difficulties. During such trouble we are to “keep on praying.” Sufferers must not stop their prayers after a quick prayer for help. They must live in an attitude of prayer. “Is anyone cheerful? Let him sing praise.” “Praise” (psalletō) originally meant “to play on a stringed instrument.”[2] The verb is used only four times in the New Testament (cf. Rom. 15:9; 1 Cor. 14:15 (twice); Eph. 5:19).[3] “Cheerful,” (εὐθυμέω (euthymeō)) also translated as happy, is only used two other times in the NT (Acts 27:22, 25) and has an additional meaning of cheer up, be encouraged, or keep one’s courage.[4] This is not a giddy, flippant outlook but a mood of cheer and optimism. Prosperity and pleasant experiences in life can cause a person to forsake God due to complacency or worldly contentment. Instead, life’s good times should lead us to sing songs of praise to God as the author of the blessings. This command does not demand the use of music but calls for the expression of words or thoughts to praise or thank God.
Verses 14-18 describe supplication for needs
Verses 14–15: James asked a third question and then answered it fully. “Is anyone among you sick?” A great deal of misunderstanding has resulted from these verses. Some seem to teach from this passage that full physical health is always just a prayer away. Others have found in this passage justification for “extreme unction” (a practice begun in the eighth century).[5] Others have tried to relate the process outlined by James to the modern practice of invoking God (“pray over him” and “in the name of the Lord”) and using medicine (“anoint him with oil”)—prayer plus a physician.
The heart of the problem lies in just what James meant when he referred to the “sick.” There is no reason to consider “sick”[6] as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the Epistles to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom. 6:19; 14:1; 1 Cor. 8:9–12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in James 5:15, translated “one who is sick,” literally means “to be weary.” The only other use in the New Testament (Heb. 12:3) of that word emphasizes this same meaning.[7]
James was probably “not referring to the bedridden, the diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering.”[8] These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1 Thes. 5:14) to “encourage the timid” and “help the weak” (asthenōn).
James said that the elders should “pray over him, anointing him with oil.” First, let’s look at the term elders, which means those advanced in years (1 Tim 5:1). However, the word also referred to those holding positions of authority in the community or local congregation. As church officers, elders were responsible for pastoral supervision and spiritual leadership.[9] The term is used interchangeably with “bishop” in the NT (1 Tim 3:1; 5:17; Titus 1:5-9).
Second, the phrase “anointing him with oil,” may refer to medicinal treatment (Lk 10:34). Yet in this passage it most likely refers to the healing power of the Holy Spirit, for verse 15 speaks of prayer saving the person. In either case, there is no indication that calling the elders excludes the use of a physician or medicine. “Anointing him with oil” could be a medicinal act, but in this passage it seems to point to symbolizing the Holy Spirit because it is not the oil but prayer that heals (v. 15).[10]
It is significant that the word “anoint” is aleipsantes (“rub with oil”) not chriō (“ceremonially anoint”). The Greek word aleiphō was commonly used in Greek literature to describe a medicinal anointing. The word chriō, was used to describe a sacramental or ceremonial anointing. The distinction is still observed in modern Greek, with aleiphō meaning “to daub,” or “to smear,” and chriō meaning “to anoint.”[11] Furthermore, oil was one of the most common medicines of biblical times. Some see this as James prescribing both prayer and medicine in this verse. Some see an even further distinction as James is “not suggesting a ceremonial or ritual anointing as a means of divine healing; instead, he is referring to the common practice of using oil as a means of bestowing honor, refreshment, and grooming.”[12] The woman “poured” (aleiphō) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleiphō) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleiphō) on his head, and wash his face (Matt. 6:17). Thus James’ point is that the “weak” (asthenei) and “weary” (kamnonta) would be refreshed, encouraged, and uplifted by the elders who rubbed oil on the despondents’ heads and prayed for them.
Regarding anointing oil, only five New Testament passages refer to the practice of anointing with oil, and none of them offer an explanation for its use. The context of each provides clues to draw our conclusions from. In Matthew 6:17 Jesus mentions the everyday practice of anointing oneself with oil. In Mark 6:13 the disciples anoint the sick and heal them. In Mark 14:3–9 Mary anoints Jesus’ feet as an act of worship. Here in James 5:14, the church elders anoint the sick with oil for healing. In Hebrews 1:8–9 God says to Christ as He returns triumphantly to heaven, “Your throne, O God, is forever and ever,” and God anoints Jesus “with the oil of gladness.” (ESV)
Most evangelical churches would see the “anointing with oil” as the “rubbing in” or application of olive oil, used in ancient times as a healing salve. This passage encourages the combining of prayer with the current medical treatment appropriate to the illness. This may be an indication that James suggests using available means for healing along with asking the Lord for His divine touch. God can heal with or without means; in each case, it is God who does the healing. Typically, evangelical churches will have their elders (who represent the congregation) come and pray with the ill person while that ill person also seeks the use of modern medicine.[13] At times, God is gracious and grants a healing in answer to that prayer. Also, James 5:16 would seem to imply that the illness may sometimes be the result of a chastening sent by God because of sin. As that sin is confessed and forsaken, the need for His chastening is removed and healing is granted. First Corinthians 11:30 is often cited as an example of illness being used as a chastening of God for sin in the life of a Christian.
So the question for us is, should Christians use anointing oil today? There is nothing in Scripture that commands or even suggests that we should use similar oil today, but neither is there anything to forbid it.[14] Oil is often used as a symbol for the Holy Spirit in the Bible as in the Parable of the Wise and Foolish Virgins (Matthew 25:1-13). Christians have the Spirit who leads us into all truth and “anoints” us continually with His grace and comfort. “But you have been anointed by the Holy One, and you all have knowledge” (1 John 2:20, ESV).
For the fallen, discouraged, distressed weary believer, restoration is assured and the elders’ “prayer of faith will save the one who is sick” (lit., “weary one”),[15] “and the Lord will raise him up.”
James certainly does not see the prayer and the oil, or the oil alone, as a sacrament, but he assigns the healing itself to the prayer of faith.[16] That the restoration is spiritual, not physical, is further clarified by the assurance, “if he has committed sins, he will be forgiven.” The language seems to apply to any case of sickness, but the connection implies that the one mentioned, in addition to his bodily ailment, was also suffering spiritually. The Bible teaches that sickness can be a consequence of sin (Matt 9:2). In such cases, confession of one’s sin is a prerequisite to terminating a sickness as prescribed even here by James in verse 16. This understanding of the person being sick because of sin, seems to find a parallel in 1 Corinthians 11:30 (“That is why many of you are weak and ill, and some have died.” ESV). James has described a church member who is sick because he is being disciplined by God. This explains why the elders of the assembly are called: the man cannot go to church to confess his sins, so he asks the spiritual leaders to come to him. The leaders would be in charge of the discipline of the congregation.
Praying for people to be made well ought not to be that they may be restored to their old manner of life but that their sins may be forgiven and their lives devoted to the service of God. In the phrase, “the prayer of faith,” whether a believer is healed through medicine or through miraculous means, all healing is ultimately from the Lord. That is why prayers should be consistently offered for the sick. “If he has committed sins,” the NT teaches that sickness may be the consequence of sin, but not always (Jn 9:1-3). Yet when sin is involved, confession is a prerequisite to healing.
One additional note about “the prayer of faith.” We may ask what is this prayer that heals the sick? The answer seems to be in 1 John 5:14-15 – “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him” (ESV). The “prayer of faith” is a prayer offered when you know the will of God.[17] The elders would seek the mind of God in the matter, and then pray according to His will. We do not always know how to pray for the sick? Is it God’s will to heal? Or is God calling them home? I do not know, but I can pray “If it is Your will, heal…” this person.
Many physically ill Christians have called on elders to pray for them and to anoint them with oil, but a considerable percentage of them have remained sick. Does this mean that God cannot heal our physical ailments? Absolutely not! Does this mean that we should not ask others to pray over us for our physical ailments, diseases, and afflictions? Absolutely not. We should always believe that God can heal and perform miracles. And, we should definitely ask others to pray for us. What this means is that the context of this passage may be pointing to spiritual healing instead of physical healing. We should remember that God can heal us, but it may not be in His will to heal us. Also, it does not seem that James gave us a blanket formula for healing the sick. There are countless times where pastors, elders, friends, and family have prayed over the sick and the person has been healed. The opposite also occurs where many times the sick person has been prayed for by numerous people, friends, family, elders, and pastors, and God in His infinite wisdom has decided not to heal the person. One thing we must also remember is that we must also not make a recipe out of prayer. That if we pray a certain way or say certain things or have a certain person pray for us or if we do some form of “formula” or “recipe,” that God will provide healing. Sometimes, we place more faith in the recipe than in the Healer. We must move from faith in the words to faith in the Healer, Provider, and Sustainer. We should have the attitude of Job when he said, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21, ESV). Whether God decides to answer or to call us home, blessed be the name of the Lord.
Remember, salvation is not determined by confessing all sins the moment before death. Salvation is not determined by “extreme unction,” being anointed and prayed over by a priest. Salvation is determined by personal faith in the Lord Jesus Christ (John 3:16). Thankfully, God allows for the decision of faith to be made up to the point of death. However, this must be a personal and genuine receiving of salvation by grace through faith in Jesus Christ alone (Eph 2:8-9). Observance of a ritual before death is meaningless in determining salvation and eternal destiny.
[1] Strong’s 2553.
[2] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 834.
[3] Strong’s 5567. BDAG – “to sing songs of praise, with or without instrumental accompaniment, sing, sing praise.” The original meaning. of ψ. was ‘pluck’, ‘play’ (a stringed instrument); this persisted at least to the time of Lucian
[4] Strong’s 2114.
[5] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 834. Extreme unction is also known as anointing of the sick and is performed on a seriously ill person for spiritual and physical strength, or when a person is close to death as preparation for heaven. The priest anoints the sick person with oil and prays over him. When combined with confession and the Eucharist, it is called “Last Rites.” The Roman Catholic Church states that this sacrament can be repeatedly used during the long course of an ongoing illness and that it should be used before serious surgery when a dangerous illness is the reason for the surgery. It can also be requested for those who are unconscious or who have lost the use of reason if they would have asked for it were they in control of their faculties. The Roman Catholic Church states the biblical basis for this in James 5:13-16 as well as Mark 6:13.
[6] ἀσθενέω (astheneō), Strong’s 770. Has at least three distinct meanings, including (1) to suffer a debilitating illness, be sick; (2) to experience some personal incapacity or limitation, be weak; and (3) to experience lack of material necessities, be in need (from BDAG).
[7] Strong’s 2577. James has the meaning as “be ill,” whereas Hebrews has the general meaning of being weary or fatigued. There is some debate on the meaning of this in Hebrews based on how it is used in other writings during the time.
[8] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 834.
[9] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1672.
[10] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1672.
[11] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1672.
[12] Daniel R. Hayden, “Calling the Elders to Pray,” Bibliotheca Sacra 138. July/September 1981: 264. Chrio has the meaning, “consecrating Jesus to the Messianic office, and furnishing him with the necessary powers for its administration; enduing Christians with the gifts of the Holy Spirit” (From TDNT).
[13] “Extreme Unction,” GotQuestions. Org, https://www.gotquestions.org/extreme-unction.html
[14] “Anointing Oil, Gotquestions.org, https://www.gotquestions.org/anointing-oil.html
[15] Save in this sense has the meaning “to preserve or rescue from natural dangers and afflictions, save, keep from harm, preserve, rescue,” with the BDAG seeing more precise meaning of “save/free from disease” in this case.
[16] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1673.
[17] Warren Wiersbe, “Chapter 13: James 5:14-16,” The Bible Exposition Commentary (Colorado Springs: Victor Books, 2001), n.p.
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