James 5:14
Verse
Context
The Prayer of Faith
13Is any one of you suffering? He should pray. Is anyone cheerful? He should sing praises.14Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord.15And the prayer offered in faith will restore the one who is sick. The Lord will raise him up. If he has sinned, he will be forgiven.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, 'When sickness or disease enters into a man's family, let him apply to a wise man, who will implore mercy in his behalf.'" See Schoettgen. St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them. Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations: 1. Be was a holy man, and could prescribe nothing but what was holy. 2. If a miracle was intended, it could have been as well wrought without the oil, as with it. 3. It is not intimated that even this unction is to save the sick man, but the prayer of faith, Jam 5:15. 4. What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect. 5. Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan), with which they anointed their bodies, healed their wounds, bruises, etc. 6. Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects. 7. But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, Luk 10:34, but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored." They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; Mar 6:13. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on Mar 6:13. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise. 8. That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations: 1. St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life. 2. St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in Jam 5:15, is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless. 3. The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James' unction, and the extreme unction of the Romish Church, are essentially different. See below.
Jamieson-Fausset-Brown Bible Commentary
let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL]. anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in Co1 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, Co1 11:4-15; Co1 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures. in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.
John Gill Bible Commentary
Is any sick among you?.... Which is often the case; the bodies of the saints, as well as others, are liable to a variety of diseases; they are sick, and sometimes nigh unto death, as Epaphroditus was: and then, let him call for the elders of the church; in allusion to the elders of the congregation of Israel, Lev 4:15. By these may be meant, either the elder members of the church, men of gravity and soundness in the faith, persons of long standing and experience; who have the gift and grace of prayer, and are not only capable of performing that duty, but of giving a word of counsel and advice to the sick. It was a kind of proverbial saying of Aristophanes the grammarian; "the works of young men, the counsels of middle aged persons, and , "the prayers of ancient men" (z):'' or rather officers of churches are meant, particularly pastors, who are so called in Scripture; these should be sent for in times of sickness, as well as physicians; and rather than they, since their prayers may be the means of healing both soul and body: so in former times, the prophets of God were sent to in times of sickness, for advice and assistance. It is a saying of R. Phinehas ben Chama (a) that "whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' And it follows here, and let them pray over him; or for him, for the recovery of his health: anointing him with oil, in the name of the Lord; which some think was only done in a common medicinal way, oil being used much in the eastern countries for most disorders; and so these elders used ordinary medicine, as well as prayer: or rather this refers to an extraordinary gift, which some elders had of healing diseases, as sometimes by touching, and by laying on of hands, or by expressing some words, and so by anointing with oil; see Mar 6:13 which extraordinary gifts being now ceased, the rite or ceremony of anointing with oil ceases in course: however, this passage gives no countenance to the extreme unction of the Papists; that of theirs being attended with many customs and ceremonies, which are not here made mention of; that being used, as is pretended, for the healing of the souls of men, whereas this was used for corporeal healing; that is only performed when life is despaired of, and persons are just going out of the world; whereas this was made use of to restore men to health, and that they might continue longer in it, as follows. (z) Apud Harpocratian. Lex. p. 125. (a) T. Bab. Bava Bathra, fol. 116. 1.
Tyndale Open Study Notes
5:14 The elders of the church were responsible for the well-being of a local assembly of Christians. Elders were selected because of their relative age and their qualifications as Christian leaders (Acts 14:23; 20:17, 28; 1 Pet 5:1-4; cp. 1 Tim 3:1-7; Titus 1:5-9). • At this early stage in the development of the church (AD 40s; see James Book Introduction, “Date and Location of Writing”), the word church is apparently a non-technical term meaning “congregation, assembly” (cp. Matt 18:17). • The act of anointing . . . with oil symbolizes divine blessing and healing (Isa 1:6; Matt 6:17; Mark 6:13; Luke 10:34).
James 5:14
The Prayer of Faith
13Is any one of you suffering? He should pray. Is anyone cheerful? He should sing praises.14Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord.15And the prayer offered in faith will restore the one who is sick. The Lord will raise him up. If he has sinned, he will be forgiven.
- Scripture
- Sermons
- Commentary
Testimony - Part 2
By Gladys Aylward7.2K45:01TestimonyGEN 22:2MAL 3:10MRK 16:15JAS 5:14In this sermon, the speaker shares about their experience running a children's home and the blessings they received from God. They also talk about their 60th birthday celebration and the importance of family. The speaker emphasizes the need to pray for the salvation of children in China and the responsibility to bring souls to God. They highlight the privilege of living in freedom and being able to read the Bible and pray, which is not available to millions in countries like Russia and China. The sermon concludes with a powerful reminder of the sacrifice Jesus made on the cross and the need to surrender ourselves completely to Him.
(Covenant Word Ministries) Ask and It Shall Be Given You
By Keith Daniel6.8K1:23:58Asking PrayerJOS 1:8PSA 1:2PRO 4:23MAT 6:331TH 5:17JAS 5:141JN 5:14In this sermon, the pastor emphasizes the importance of not just hearing the word of God, but also putting it into action. He challenges the congregation to reflect on what they will do with the message they have heard and encourages them to commit their lives to Christ. The pastor also shares powerful testimonies of individuals who were saved from despair and destruction through the intervention of God. He concludes by reminding the church of the guilt of simply being hearers of the word and not doers.
A Christ Like Character
By William MacDonald6.4K41:00Christ LikenessMAT 6:33JHN 16:14ACT 5:16JAS 5:14In this sermon, the preacher shares a powerful story about a man who led the attack on Pearl Harbor but later became a follower of Jesus. The preacher emphasizes the transformative power of love and how it conquers all. He also discusses the importance of joy and peace that come from a relationship with God, regardless of earthly circumstances. The preacher highlights the ministry of the Holy Spirit in glorifying Jesus and contrasts it with the prevalent focus on self in today's evangelical world.
(In the Word) 07 - Who Is the Adultress
By Milton Green2.0K1:24:40JAS 5:14In this sermon, the speaker emphasizes the importance of receiving revelation from the Word of God and being open to new teachings that may challenge old traditions. The speaker warns against jealousy, selfish ambition, and the lust of the flesh, which lead to disorder and evil. They highlight the wisdom from above, which is characterized by peace, gentleness, reasonableness, mercy, and good fruits. The sermon also touches on the importance of approaching God with humility and sincerity, rather than relying on external displays of emotion.
A Fresh Anointing
By Hattie Hammond1.7K1:26:41Fresh AnointingAnointingThe Role of the Holy SpiritJAS 5:14Hattie Hammond shares her personal journey of faith and the transformative power of the Holy Spirit, emphasizing the need for a fresh anointing in the lives of believers. She recounts her experiences with prayer, healing, and the importance of unity among Christians in the face of darkness and confusion in the world. Hammond encourages the congregation to seek a deeper relationship with God and to be filled with the Holy Spirit to combat the challenges of the last days. She highlights the role of the Holy Spirit as a restraining force against evil and calls for a renewed commitment to prayer and intercession for the church and the world.
Quote - Laying on of Hands
By Leonard Ravenhill1.6K00:11Ravenhill QuoteLaying on of HandsSpiritual EmpowermentMRK 16:18ACT 8:171TI 4:14HEB 6:2JAS 5:14Leonard Ravenhill reflects on the profound practice of laying on of hands, a tradition he learned from his father, a devout believer in the Bible. He emphasizes the significance of this act in imparting blessings, healing, and spiritual empowerment, showcasing the deep faith and conviction that accompanies such a practice. Ravenhill's message encourages believers to embrace this biblical principle as a means of connecting with God's power and grace.
Biblical Eldership - Lesson 3
By John Piper1.1K1:14:43MAT 6:331TI 3:11TI 5:17JAS 1:1JAS 5:14In this sermon, the speaker discusses the importance of assessing individuals who want to be involved in church planting or leadership roles. He shares the example of a missionary in Uzbekistan who faced criticism for focusing too much on financial and business matters rather than spiritual aspects. The speaker emphasizes the need for a group of spiritually mature individuals to assess candidates, asking tough questions and delving into their personal lives. The process involves volunteers who know the candidate well, meeting with them to determine their readiness for leadership.
Church - Part 5
By Ken Baird1.0K59:05MAT 6:33MRK 16:17ROM 14:1ROM 15:71CO 12:41TI 4:14JAS 5:14In this sermon, the speaker focuses on the topic of spiritual gifts and the importance of the remembrance of the Lord Jesus. He emphasizes that there are diversities of gifts, but they all come from the same spirit. The speaker also highlights the significance of the Lord's Supper as a time of worship and remembrance of Jesus' sacrifice. He mentions that this special meeting sets apart the remembrance of the Lord in a unique way and discusses the functions of the church, including worship, witness, and government.
Spiritual Secrets of Smith Wigglesworth - Part 4 by George Storemont
By Smith Wigglesworth83552:46MAT 10:8JHN 15:5ACT 10:38JAS 5:14This sermon delves into the life and ministry of Smith Wigglesworth, focusing on his deep relationship with Jesus, his passion for soul-winning, and his belief in the power of God for healing. Wigglesworth's approach to ministry involved abiding in Christ, being filled with the Holy Spirit, and demonstrating compassion and faith in action. His faith in an unchanging Christ led to numerous miraculous healings and a profound impact on those around him.
How to Use the Faith You Have - Oral Roberts
By From the Pulpit & Classic Sermons80851:06RadioFaithMiraclesROM 12:3JAS 5:14Oral Roberts emphasizes the importance of utilizing the faith that each person already possesses, as faith is a gift from God. He explains that many individuals are unaware of their faith and how to release it effectively, often needing a 'point of contact' to focus their faith towards God. Through biblical examples, Roberts illustrates how faith can lead to miraculous outcomes in everyday life, encouraging believers to expect God's intervention in their circumstances. He concludes with a call for personal dedication to Christ, inviting listeners to embrace their faith and experience the blessings of God.
The Power of Self Examination
By Shane Idleman67643:11MAT 8:16JAS 5:14This sermon emphasizes the importance of healing, exploring the biblical perspective on healing and the role of faith, humility, and self-examination. It delves into the connection between unconfessed sin and sickness, highlighting the need for repentance and submission to spiritual authority. The sermon also discusses the significance of communion, urging self-examination before partaking in remembrance of Christ's sacrifice.
Last Message to the Church
By J.C. Hibbard67251:32Dedication to GodThe Power of PrayerRepentanceJAS 5:14J.C. Hibbard shares a heartfelt message from his hospital bed, emphasizing the need for the church to make a deeper dedication to God amidst his personal suffering. He reflects on the power of prayer and the importance of the church being in the right position to receive God's healing and blessings. Hibbard encourages the congregation to prioritize their relationship with God, urging them to seek Him earnestly and to make a commitment to prayer and service. He believes that through this dedication, not only will the church be revitalized, but he will also experience healing. The message serves as a call to action for the church to align itself with God's purpose.
All That Jesus Taught Bible Study - Part 32
By Zac Poonen65024:27ISA 53:4MAT 8:14LUK 4:40ROM 6:14PHP 4:19JAS 5:14This sermon delves into Matthew 8:14, highlighting the healing power of Jesus as seen in Peter's mother-in-law being instantly healed and serving Him. It emphasizes the personal touch Jesus gives to each individual, healing all who were sick, and the importance of acknowledging our limitations in faith. The distinction between following Jesus in life versus ministry is discussed, along with the fulfillment of Isaiah's prophecy in Jesus' healing ministry. The sermon also addresses the misconception of equating sickness with sin, emphasizing God's immediate forgiveness of sins and His varied responses to prayers.
Freedom in Our Body (Dutch)
By Zac Poonen6341:33:14JAS 5:14This sermon emphasizes the importance of understanding God's sovereignty in healing, highlighting examples from the Bible where sickness was used to humble individuals and bring glory to God. It discusses the role of faith, the gift of healing, and the need for discernment in praying for the sick. The speaker also addresses the balance between trusting in God's healing power and utilizing medical resources, emphasizing the ultimate importance of living in alignment with God's will and serving Him faithfully.
Qualifications of the Followers of Jesus - Part 1
By Loran Helm34245:27JesusPSA 23:1PRO 3:5MAT 6:33ROM 12:152CO 1:3TIT 1:4JAS 5:14In this sermon, the preacher emphasizes the importance of recognizing our own weaknesses and limitations. He shares a personal story of someone who struggled with prayer and learned a valuable lesson from it. The preacher then addresses the congregation, warning them not to think too highly of themselves and their abilities. He encourages humility and reliance on God. The sermon concludes with a reference to the book of Titus and the importance of surrendering to God's will and seeking His guidance in decision-making.
Talk on Healing
By Edwin H. Waldvogel15449:53Faith in GodHealingISA 53:5MAT 8:17JAS 5:14Edwin H. Waldvogel emphasizes that Jesus Christ is the great physician for both our souls and bodies, asserting that healing is part of the atonement achieved on the cross. He encourages believers to recognize the numerous accounts of healing in the New Testament and to have faith in God's promises, even when healing does not occur immediately. Waldvogel shares testimonies of miraculous healings, illustrating that faith comes from hearing the Word of God and trusting in Jesus. He acknowledges the mystery of unanswered prayers but encourages believers to remain steadfast in their faith, knowing that God has a greater plan. Ultimately, he calls for a deeper understanding of the connection between spiritual and physical healing through Christ.
Divine Healing in the Word of God
By Aimee Semple McPherson11335:43Divine HealingFaith in GodEXO 15:26PSA 103:3LUK 4:18HEB 13:8JAS 5:14Aimee Semple McPherson delivers a powerful sermon on 'Divine Healing in the Word of God,' emphasizing that Jesus Christ is unchanging and continues to heal today as He did in the past. She illustrates how healing is woven throughout the Bible, from Genesis to the New Testament, and asserts that faith in Christ is essential for divine healing. McPherson recounts numerous biblical examples and personal testimonies of miraculous healings, encouraging believers to trust in God's promises and the power of prayer. She concludes with a call for those in need of healing and salvation to come forward and receive prayer, affirming that Jesus is the same yesterday, today, and forever.
Jesus, Our Freedom
By Michael Koulianos2838:47CommunionJesusHealingJAS 5:14Michael Koulianos emphasizes that Jesus is our source of freedom and healing, urging believers not to accept sickness as their inheritance. He highlights the power of communion as a means of liberation, drawing parallels between the Passover meal and the body and blood of Christ, which brings healing and wholeness. Koulianos encourages the congregation to focus on Jesus as the remedy for their struggles, whether physical or emotional, and to approach the table of the Lord with faith. He reassures that through Christ, every chain of bondage can be broken, and healing is available for all who believe. The sermon culminates in a powerful call for healing, with testimonies of miraculous transformations occurring during the service.
A Lecture on Divine Healing
By John G. Lake1MAT 9:20MRK 16:15ACT 19:111CO 12:4JAS 5:14John G. Lake preaches about Divine Healing, explaining that it is the healing by the spirit of God, exercised through the spirit of man. Jesus, the Master Healer, empowered His disciples to perform the ministry of healing, and after His resurrection, a new commission was given to preach the gospel and heal the sick. The church is commended for coming behind in no gift, including the gifts of healing, miracles, and faith. Throughout history, various sects of Christians have practiced Divine Healing, trusting God solely for the healing of their bodies.
Azusa Street's Confession of Faith
By William Seymour1EXO 15:26PRO 28:13ISA 55:7EZK 33:15MAT 9:13MRK 1:14MRK 16:16LUK 15:21LUK 19:8JHN 3:8JHN 17:15ACT 3:19ACT 10:42ROM 3:252CO 7:91TH 4:3HEB 12:14JAS 5:14William Seymour preaches on The Confession of Faith Statement of the Apostolic Faith Mission at 312 Azusa Street, Los Angeles, California, emphasizing the Apostolic Faith Movement's stand for the restoration of the old-time religion and Christian unity. The sermon covers teachings on repentance, godly sorrow for sin, confession of sins, forsaking sinful ways, restitution, faith in Jesus Christ, justification, sanctification as the second work of grace, and the baptism with the Holy Ghost as a gift of power upon the sanctified life.
From "Press Reports of the Fifth Sunderland Convention
By Smith Wigglesworth0Divine HealingFaith in GodLUK 19:40JAS 5:14Smith Wigglesworth shares powerful testimonies of divine healing, recounting his own miraculous recovery from appendicitis after a visitor commanded a demon to leave him. He emphasizes the importance of glorifying God for these healings, including instances where he anointed others and witnessed their instant recoveries from various ailments. Wigglesworth describes a dramatic encounter with a possessed man, where after a night of struggle, he commanded the demon to leave, resulting in the man's immediate transformation. He also recounts healing a dying man and a young woman from an asylum, showcasing the overwhelming presence of God's power. Throughout his testimony, Wigglesworth encourages faith in God's ability to heal and deliver.
God Working in Switzerland
By Smith Wigglesworth0FaithHealingMiraclesEPH 3:20JAS 5:14Smith Wigglesworth shares his powerful experiences in Switzerland, where he witnessed God's miraculous work among the people, leading to hundreds of salvations and healings. He recounts instances of individuals being healed from paralysis, cancer, and consumption, emphasizing the transformative power of faith and prayer. Despite opposition from some, the Holy Spirit moved mightily, resulting in new believers and Spirit-filled leaders emerging across various towns. Wigglesworth expresses deep gratitude for the overwhelming presence of God in every meeting, highlighting the importance of preaching the Word and the impact it has on people's lives. He concludes with a call to continue seeking God's power and presence in their lives.
Buried Under the Snow
By A.W. Tozer0The Holy SpiritFaithMAT 13:58JAS 5:14A.W. Tozer emphasizes the danger of allowing vital truths, such as the power of prayer and the fullness of the Holy Spirit, to become neglected and unpracticed within the church. He illustrates this through the experience of a couple seeking healing, who found their church's teachings lacking despite the pastor's belief in prayer. Tozer calls for a revival of these truths, urging believers to not only acknowledge their existence but to actively teach and live them out. He prays for the church to experience the active presence of the Holy Spirit, rather than letting these essential doctrines remain buried under the snow of inactivity.
The Ministerial Office
By John Wesley0Ministerial OfficeDistinction of Roles1SA 19:18MAT 28:19ACT 20:28ROM 12:61CO 12:28EPH 4:112TI 4:2HEB 5:4JAS 5:141PE 2:9John Wesley discusses the distinction between the ministerial offices of preaching and priesthood, emphasizing that while all are called to preach the gospel, not all are called to administer sacraments. He argues that the roles of prophets and priests in the Old Testament differ from those in the New Testament, and that the early Methodists were called to provoke the established church rather than separate from it. Wesley stresses the importance of remaining within the Church of England while fulfilling their mission to spread the gospel, and he encourages preachers to focus on their calling without overstepping into priestly duties.
I Am the Lord That Healeth Thee
By Smith Wigglesworth0FaithHealingJAS 5:14Smith Wigglesworth emphasizes the power of faith and obedience in healing, drawing from James 5:14-15, which instructs the sick to call upon the elders of the church for prayer and anointing. He recounts miraculous healing stories, including a man on the brink of death who was restored through prayer and faith, illustrating that God honors His Word and responds to those who trust Him. Wigglesworth warns against turning away from God's truth, as it leads to spiritual danger, and encourages believers to fully rely on God for healing and deliverance. He stresses the importance of humility and community in seeking God's intervention, asserting that faith in Jesus is the key to healing and restoration.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, 'When sickness or disease enters into a man's family, let him apply to a wise man, who will implore mercy in his behalf.'" See Schoettgen. St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them. Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations: 1. Be was a holy man, and could prescribe nothing but what was holy. 2. If a miracle was intended, it could have been as well wrought without the oil, as with it. 3. It is not intimated that even this unction is to save the sick man, but the prayer of faith, Jam 5:15. 4. What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect. 5. Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan), with which they anointed their bodies, healed their wounds, bruises, etc. 6. Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects. 7. But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, Luk 10:34, but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored." They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; Mar 6:13. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on Mar 6:13. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise. 8. That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations: 1. St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life. 2. St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in Jam 5:15, is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless. 3. The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James' unction, and the extreme unction of the Romish Church, are essentially different. See below.
Jamieson-Fausset-Brown Bible Commentary
let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL]. anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in Co1 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, Co1 11:4-15; Co1 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures. in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.
John Gill Bible Commentary
Is any sick among you?.... Which is often the case; the bodies of the saints, as well as others, are liable to a variety of diseases; they are sick, and sometimes nigh unto death, as Epaphroditus was: and then, let him call for the elders of the church; in allusion to the elders of the congregation of Israel, Lev 4:15. By these may be meant, either the elder members of the church, men of gravity and soundness in the faith, persons of long standing and experience; who have the gift and grace of prayer, and are not only capable of performing that duty, but of giving a word of counsel and advice to the sick. It was a kind of proverbial saying of Aristophanes the grammarian; "the works of young men, the counsels of middle aged persons, and , "the prayers of ancient men" (z):'' or rather officers of churches are meant, particularly pastors, who are so called in Scripture; these should be sent for in times of sickness, as well as physicians; and rather than they, since their prayers may be the means of healing both soul and body: so in former times, the prophets of God were sent to in times of sickness, for advice and assistance. It is a saying of R. Phinehas ben Chama (a) that "whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' And it follows here, and let them pray over him; or for him, for the recovery of his health: anointing him with oil, in the name of the Lord; which some think was only done in a common medicinal way, oil being used much in the eastern countries for most disorders; and so these elders used ordinary medicine, as well as prayer: or rather this refers to an extraordinary gift, which some elders had of healing diseases, as sometimes by touching, and by laying on of hands, or by expressing some words, and so by anointing with oil; see Mar 6:13 which extraordinary gifts being now ceased, the rite or ceremony of anointing with oil ceases in course: however, this passage gives no countenance to the extreme unction of the Papists; that of theirs being attended with many customs and ceremonies, which are not here made mention of; that being used, as is pretended, for the healing of the souls of men, whereas this was used for corporeal healing; that is only performed when life is despaired of, and persons are just going out of the world; whereas this was made use of to restore men to health, and that they might continue longer in it, as follows. (z) Apud Harpocratian. Lex. p. 125. (a) T. Bab. Bava Bathra, fol. 116. 1.
Tyndale Open Study Notes
5:14 The elders of the church were responsible for the well-being of a local assembly of Christians. Elders were selected because of their relative age and their qualifications as Christian leaders (Acts 14:23; 20:17, 28; 1 Pet 5:1-4; cp. 1 Tim 3:1-7; Titus 1:5-9). • At this early stage in the development of the church (AD 40s; see James Book Introduction, “Date and Location of Writing”), the word church is apparently a non-technical term meaning “congregation, assembly” (cp. Matt 18:17). • The act of anointing . . . with oil symbolizes divine blessing and healing (Isa 1:6; Matt 6:17; Mark 6:13; Luke 10:34).