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NASB (UPDATED) TEXT: Jas_5:13-18
13Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14Is 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; 15and 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. 16Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. 17Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. 18Then he prayed again, and the sky poured rain and the earth produced its fruit.
Jas_5:13-17 This entire section is primarily dealing with the importance and power of prayer (as a positive use of the tongue) in all circumstances, not only in healing procedures! It contrasts Jas_5:12 by showing the proper use of the name of God.
In this context there are three questions related to suffering, joy, and sickness, but only the last one is expanded and discussed. The three questions provide guidelines for believers dealing with life's problems: (1) pray; (2) sing praises; and (3) ask for help from mature Christians.
▣ "he must pray. . .sing praises" These verbs are a present middle imperative and a present active imperative. We get the English word "psalm" from "praises" (cf. Rom_15:9; 1Co_14:15; Eph_5:19; Col_3:16). Jas_5:13 may be saying that prayer and praise are always appropriate to God (cf. Rom_12:12; 1Th_5:16-17) in all of our circumstances (suffering or joy).
Jas_5:14 "Is anyone among you sick" This is literally "without strength." The term astheneia was used of both lack of physical strength (i.e., 2Co_11:30; 2Co_12:5; 1Ti_5:23) and lack of spiritual strength (cf. 1Co_8:9; 2Co_11:29) or purity (cf. Rom_6:19; Heb_4:15). This ambiguity may have been purposeful in a context where sin is linked to sickness. It is grammatically uncertain whether this should be a question (cf. NASB, NKJV, NRSV, TEV) or a statement (cf. NJB, New Century Version).
The theological question is whether (1) Jas_5:13's suffering is paralleled to Jas_5:14's sickness or (2) they are two separate experiences of believers in a fallen world. James has discussed "suffering and patience"; now he discusses "prayer and sickness."
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▣ "call for the elders" This is an aorist middle (deponent) imperative. Notice that it is the responsibility of the sick one to request a visit from the "elders." These procedures were to be done at the home of the weak one, not necessarily the gathered church, especially if the "anointing" was a medical massage or rubdown. Also this scenario shows the need for women "deacons" or "elders" in the physical ministry to women. Notice that the term "elders" is plural, as it is so often in the NT. The context of James is a believing Jewish fellowship; therefore, "elders" is probably not used in the NT sense of "pastors," "bishops" (cf. Act_20:17; Act_20:28; Tit_1:5; Tit_1:7), but in the OT sense of "elders" of the synagogue. The rabbis and designated leaders of the synagogues regularly visited and anointed the sick.
▣ "of the church" This is the Greek term ekklesia, which literally meant "called out ones." It was used in the Septuagint to translate the Hebrew term qahal or "assembly" of Israel. In secular Greek it originally meant a local town assembly (cf. Act_19:32; Act_19:39; Act_19:41). It is interesting theologically that the emphasis here is on local leaders, not itinerant faith healers. Healing is a spiritual gift which is mentioned in 1Co_12:9; 1Co_12:28 and was widely practiced in the NT and the early church. Notice that the elders were to go to the sick when requested, not the sick to the gathered church meeting. This was to be a private spiritual procedure.
▣ "they are to pray over him" This is an aorist middle imperative. This is the main verb of the context. Prayer is the main subject of this entire context:
"he must pray" (Jas_5:13)
"they are to pray" (Jas_5:14)
"the prayer" (Jas_5:15)
"pray for one another" (Jas_5:16)
"effective prayer" (Jas_5:16)
"in prayer he prayed" (Jas_5:17)
"he prayed" (Jas_5:18)
▣ "anointing" This is an aorist active participle. The word aleiphô is not the common word for ceremonial, religious anointing (chriô or chrisma), but it is the common term for rubbing on medicine. Physical touching is always emotionally significant to the sick. This may have been a culturally expected act like Mar_6:13; Mar_7:33; Mar_8:23; Joh_9:6; Joh_9:11.
There are several Greek terms used of anointing.
A. murizô, used in Mar_14:8 for the anointing with spices for burial. It is the Hebrew root from which we get the name Messiah (an anointed one).
B. aleiphô, also used of anointing with spices for burial (cf. Mar_16:1; Joh_12:3; Joh_12:7). In addition it was used for
1. anointing the sick (cf. Mar_6:13; Luk_10:34; Jas_5:14)
2. anointing oneself, apparently daily, as preparation for public activities (cf. Mat_6:17)
3. the special anointing of Jesus by a sinful woman (cf. Luk_7:38; Luk_7:46)
C. chriô (chrisma), the normal term used in a religious sense often associated with the Spirit
1. anointing of Jesus (cf. Luk_4:18; Act_4:27; Act_10:38; Heb_1:9)
2. anointing of believers (cf. 2Co_1:21; 1Jn_2:20; 1Jn_2:27)
D. egchriô and epichriô, used exclusively of rubbing on salve (cf. Rev_3:18)
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▣ "with oil" Oil had many uses in the Jewish first century.
1. as medicine (cf. Isa_1:6; Luk_10:34)
2. as a symbol of God's giftedness and empowerment of OT prophets, priests, and kings
3. as a ceremonial symbol of God's presence
4. as preparation for daily public activities or special times of joyful events (putting it on one's face)
▣ "in the name of the Lord" This shows the proper use of God's name. As a footnote let me point out that healing is a gift of the Spirit given to some members of the body of Christ for the common good (cf. 1Co_12:7; 1Co_12:9; 1Co_12:11; 1Co_12:28; 1Co_12:30). This context, however, does not refer to these gifted believers, but to the local church leaders. This is a procedure for local church leaders, not a special gift given by the Spirit.
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Jas_5:15 "the prayer offered in faith" This relates to the prayer of the "elders," not the sick believer. Healing is not always linked to the faith of the one being healed (cf. Mar_2:5; Mar_5:35-43; Joh_5:5-9).
This term for prayer (euchç) can mean "oath" (cf. Act_18:18; Act_21:23) and may involve a public pledge of faith on behalf of the ill person; it may also imply a pledge of availability for God's service.
▣ "will restore" The Greek term sozô is used often in the NT for spiritual salvation (cf. Jas_1:21; Jas_2:14; Jas_4:12), but here it is used in its OT sense of physical deliverance (cf. Jas_5:20; Mat_9:22; Mar_6:56). The term literally means "to make whole" (physically and/or spiritually).
▣ "if he has committed sins" The "if" is a combination of "and" (kai) and the third class conditional (ean) with the subjunctive "to be." This then is a periphrastic perfect active participle, which does not assume that sin is the cause of illness. However, in first century Judaism, sin and sickness had a theological connection (cf. 1Co_11:30; Mar_2:5-11; Joh_5:14). However, Jesus' statements in Joh_9:3 show that this is not always the case.
This entire context (Jas_5:13-18), which deals with the physical restoration of believers, mentions several actions which would encourage first century believers: (1) the elders of the church come; (2) they pray; (3) in Jesus' powerful name; (4) they anoint (rub down) with oil; and (5) they hear and absolve guilt. God uses a variety of methods in human physical restoration—miracles, exorcisms, prayers of friends, self-limiting illness, positive mental attitude, confession, medicine, medical procedures, and the removal of the heavy weight of sin and guilt.
Jas_5:16 "confess your sins" This is a present middle imperative. "Therefore" shows the connection of Jas_5:16 with the preceding discussion. Confession was and is an important part in the healing process (cf. Lev_5:5; Num_5:7; Psalms 51). It is an effective antidote to pride, self-centeredness, and sin.
The major interpretive issue at this point is whether James has moved from a discussion of prayer for the physically ill person to prayer for the spiritually ill person, or whether the context of physical illness and physical healing continues. At issue is the concept of "save." Does it refer to the OT sense of physical deliverance as in Jas_5:15, or has it moved to the sense of spiritual salvation?
The textual evidence for the NT sense (spiritual salvation) is: (1) generalizing of "elder" to "one another" (Jas_5:16) and (2) the generalized conclusion of Jas_5:19-20.
On the other hand, the context seems to continue in its emphasis on physical illness (OT sense of physical deliverance): (1) physical illness healed by prayer and confession; (2) Elijah is just another example of answered prayer (Jas_5:17-18).
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▣ "to one another" Notice that it was not specifically stated to the "elders," which one would have expected from this context, but the generalized "one another." Possibly confession is to be made to those wronged. Often the early church dealt with sin corporately and publicly (cf. 1Ti_5:19-20).
▣ "pray for one another" This is another present middle imperative.
To summarize, confession is surely first made to God, but then to (1) the elders at the home; (2) the people sinned against; and (3) the whole gathered congregation. Confession cleanses the heart and warns other believers!
In the spiritual battle for purity and wholeness, confession and prayer are the believer's major weapons along with a knowledge of the gospel and the Word of God (cf. Eph_6:10-20).
In one sense this is similar to the modern "twelve step" movement started by Alcoholics Anonymous. As we admit wrong to God and others, we find peace and acceptance. As we help others find hope and help, we find it ourselves.
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▣ "so that you may be healed" This is an aorist passive subjunctive which adds an element of contingency. God is the one who heals. As there was ambiguity in the Greek term "sick" in Jas_5:14, the same wide semantic field is found in the term "healed." It can refer to physical or spiritual healing (cf. Mat_13:15, quoting Isa_6:10; Heb_12:11-13; 1Pe_2:24, quoting Isa_53:5).
NASB "the effective prayer of a righteous man can accomplish much"
NKJV "the effective, fervent prayer of a righteous man avails much"
NRSV "the prayer of the righteous is powerful and effective"
TEV "the prayer of a good person has a powerful effect"
NJB "the heartfelt prayer of someone upright works very powerfully"
This seems to denote two conditions: (1) uprightness; and (2) persistence (cf. Jas_5:17 and Mat_7:7-8). The effectiveness of intercessory prayer is related to the spiritual life of the intercessor (cf. Pro_15:29) and primarily to the will and power of God.
There are many questions related to this promise of effective prayer
1. How is the term "righteous" to be understood?
a. a believer (position in Christ)
b. a church leader (position in the church)
c. a godly believer (Christlikeness)
2. How is the term "effective" to be understood?
a. all prayers are positively answered
b. if we pray in God's will, all prayers are answered
c. offer up our human hopes, dreams, and desires, but trust God is giving His "best," His will for those believers in need (physical and spiritual)
3. How is this statement related to time?
a. the truly righteous pray consistently over a period of time and many times during that period (persistence and repetition)
b. time, persistence, and repetition are not the determining factors
4. If prayer is not answered, who is to "blame"?
a. the person prayed for (lack of faith or sin)
b. the intercessor (lack of faith or sin)
c. God's will (not always God's will or the right time)
d. a combination of all three (the mystery of unanswered believing prayer)
5. Is it possible that this is a proverbial statement which was not meant to be analyzed in detail?
See Special Topic at Jas_1:7. For "righteous" see Special Topic at Jas_2:21.
Jas_5:17 "Elijah" He was a very important prophet because of his connection with the coming of the Messiah in Mal_4:5. James is surely written with an eschatological setting in mind.
NASB, NKJV "with a nature like ours"
NRSV "a human being like us"
TEV "the same kind of person as we are"
NJB "a human being as frail as ourselves"
There are no super saints! We are all human (cf. Act_14:15). Remember Elijah was not a perfect believer. Please read 1 Kings 18-19.
▣ "prayed. . .three years and six months" The time element is not recorded in 1Ki_17:1, but was part of rabbinical speculation (cf. Luk_4:25).
Jas_5:18 Elijah is an example of a prayer for no rain and later a prayer for rain, both of which God granted. God used Elijah to accomplish His own will and agenda. Elijah was His instrument. Prayer does not move a reluctant God, but channels His will and purposes through His children.