James 5:14

King James Version (KJV)

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:

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:

Be was a holy man, and could prescribe nothing but what was holy.

If a miracle was intended, it could have been as well wrought without the oil, as with it.

It is not intimated that even this unction is to save the sick man, but the prayer of faith, James 5:15.

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.

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.

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.

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, Luke 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; Mark 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 Mark 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.

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:

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.

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 James 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.

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Albert Barnes
Notes on the Whole Bible

Is any sick among you? - In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable to all forms of trial. The subject of sickness, however, is so important, since it so often occurs, that a specific direction was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devotions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other form of trial. Nothing is said here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.

Let him call for the elders of the church - Greek “presbyters.” See the notes at Acts 15:2; Acts 11:30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation; the officers of the church intrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congregation are confided - ruling elders, deacons, etc. If the allusion is to the ordinary officers of the church, it is evident that the cure to be hoped for James 5:15 was not miraculous, but was that to be expected in the use of appropriate means accompanied by prayer.

It may be added, as worthy of note, that the apostle says they should “call” for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sickness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for persons - even members of the church - to be sick a long time, and to presume that their pastor must know all about it; and then they wonder that he does not come to see them, and think hard of him because he does not. A pastor cannot be supposed to know everything; nor can it be presumed that he knows when persons are sick, any more than he can know anything else, unless he is apprized of it; and many hard thoughts, and many suspicions of neglect would be avoided, if, when persons are sick, they would in some way inform their pastor of it. It should always be presumed of a minister of the gospel that he is ready to visit the sick. But how can he go unless he is in some way apprized of the illness of those who need his counsel and his prayers? The sick send for their family physician; why should they presume that their pastor will know of their illness any more than that their physician will?

And let them pray over him - With him, and for him. A man who is sick is often little capable of praying himself; and it is a privilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail in restoring him to health, James 5:15. Prayer is always one important means of obtaining the divine favor, and there is no place where it is more appropriate than by the bed-side of sickness. That relief from pain may be granted; that the mind may be calm and submissive; that the medicines employed may be blessed to a restoration to health; that past sins may be forgiven; that he who is sick may be sanctified by his trials; that he may be restored to health, or prepared for his “last change” - all these are subjects of prayer which we feel to be appropriate in such a case, and every sick man should avail himself of the aid of those who “have an interest at the throne of grace,” that they may be obtained.

Anointing him with oil - Oil, or unguents of various kinds, were much used among the ancients, both in health and in sickness. The oil which was commonly employed was olive oil. See the Isaiah 1:6 note; Luke 10:34 note. The custom of anointing the sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr (Beschrieb. von Arabien, s. 131) says, “The southern Arabians believe that to anoint with oil strengthens the body, and secures it against the oppressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened; perhaps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently have observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. Forskal, that the Mohammedans as well as the Jews, in Sana, when they were sick, were accustomed to anoint the body with oil.” Rosenmuller, Morgenland, in loc.

In the name of the Lord - By the authority or direction of the Lord; or as an act in accordance with his will, and that will meet with his approbation. When we do anything that tends to promote virtue, to alleviate misery, to instruct ignorance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord Compare, for such uses of the phrase “in the name of the Lord,” and “in my name,” Matthew 10:22; Matthew 18:5, Matthew 18:20; Matthew 19:29; Matthew 24:9; Mark 9:41; Mark 13:13; Luke 21:12, Luke 21:17; Revelation 2:3; Colossians 3:17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or “sacrament.” It was to be done in the name of the Lord, as any other good deed is.

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Matthew Henry
Concise Bible Commentary

The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and authority. This sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without occasion and without advantage It shows a man to be an enemy to God, however he pretends to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining and increasing these graces. Observe, that the saving of the sick is not ascribed to the anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and exhortation, or the sacrament, will set all right at last, where the duties of a godly life have been disregarded. To acknowledge our faults to each other, will tend greatly to peace and brotherly love. And when a righteous person, a true believer, justified in Christ, and by his grace walking before God in holy obedience, presents an effectual fervent prayer, wrought in his heart by the power of the Holy Spirit, raising holy affections and believing expectations and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The power of prayer is proved from the history of Elijah. In prayer we must not look to the merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This instance of the power of prayer, encourages every Christian to be earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much of miracle in God's answering our prayers, yet there may be as much of grace.

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SDA Bible Commentary (limited)
Volume 1-7

14. Sick. That is, physically. In v. 13 the reference was to general affliction, hardships.

Let him call. The sick one is encouraged to take the initiative in calling for a special prayer service.

Elders. Gr. presbuteroi (see on Acts 11:30).

Pray. Although “men ought always to pray” (see on Luke 18:1), they should feel increased need of prayer when sick. Often hope and confidence weaken during times of physical distress. Accordingly, Christ would have His servants administer His healing balm and reassuring love. Genuine prayer is one manifestation of man’s endeavor to understand God’s plan and to cooperate with it (see on Matt. 6:8; Luke 11:9).

Anointing. Gr. aleiphÅÂ, “to anoint,” “to smear,” “to rub” (cf. Mark 6:13, where aleiphÅÂ is also used of “anointing the sick”).

The early church most certainly did not attach any sacramental efficacy to the ceremony of anointing, though the church later used supposedly “holy oil” as a substitute for pagan magic, in an attempt to heal the sick. By the 8th century this passage of Scripture had come to be used in support of the practice of what Catholics today call extreme unction, or the last rites of the church for the dying. The Council of Trent in its fourteenth session, 1551, officially declared that James here teaches the sacramental efficacy of the oil.

Name of the Lord. Men are only the instruments; the miracles of restored health and the forgiveness of sin are wrought in the name of Jesus Christ (see Mark 16:17; see on Acts 3:16). The complete service, including the application of the oil and the offering of the prayer, must be done in harmony with the will of the Lord.

Prayer offered for any purpose is a serious undertaking, for it implies that a man is sincerely willing to cooperate with God and to obey all of His commandments. A lack of complete sincerity invalidates any prayer (see on Ps. 66:18). Consequently, the sick member cannot expect God’s blessing apart from a sincere purpose to abandon practices which may, in part at least, have caused his illness, and henceforth to live in harmony with the laws of health.

Furthermore, requests are to be made in harmony with God’s will, for no man knows what is best for another (see on Rom. 8:26). Some of the most necessary and precious lessons of life are learned in the crucible of suffering (cf. Heb. 2:10), and it may therefore be that, even though God does not cause suffering (see on James 1:13), He may see best to permit it to continue for a time (see MH 230). Accordingly, prayer for the sick shold be offered in trust and submission, with quiet confidence in a wise heavenly Father who knows what is best and who never makes a mistake. Every intelligent Christian prayer of request, therefore, will include the submissive thought, “Thy will be done” (see on Matt. 6:10; James 4:15; cf. MH 229-231).

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Ellen G. White
Testimonies to Ministers and Gospel Workers, 125

“If any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” TM 125.1

This is the word of the living God. The law is God's great moral looking glass. He is to compare his words, his spirit, his actions, with the word of God. If we decide that in these last days we have no work assigned to us that is out of the common course of the nominal churches, we shall meet with great disappointment. The great question to be investigated, weighed, and decided is, What can I do to reach souls that are lost? God calls for a work to be done by Seventh-day Adventists that I need not define. Unless the work is first done in their own hearts, all the specific directions that might be given to point out their course of action will be labor in vain. TM 125.2

Read the second chapter of James. Practice the truth in your daily life and you will know the work that the Lord has given you to do. Read also the fourth chapter, especially verses 5-12; and chapter 5, especially verses 13-20. These chapters are a dead letter to the larger number of those who claim to be Seventh-day Adventists. I am directed to point you to these scriptures, and to the seventh chapter of Matthew. You need to study every word as for your life. TM 125.3

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Ellen G. White
The Publishing Ministry, 305

A Savor of Life Unto Life—It is the canvasser's duty to cultivate the talents God has given him, to maintain his connection with God, to help always where he can. He has positive and constant need of the angelic ministration, for he has an important work to do, a work that he cannot do in his own strength. “Thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?” (2 Corinthians 2:14-16).—Manuscript 10, 1900. PM 305.1

Jewels in All the Churches—The Lord God of heaven would have the entire church devising ways and means whereby high and low, rich and poor, may hear the message of truth. The Lord Jesus, the mighty Saviour, has died for these souls. He can arouse them from their indifference, He can awaken their sympathies, He can soften their hearts, He can reveal to their souls the beauty and power of the truth. PM 305.2

The Master-worker is God, and not finite man; and yet He calls upon men to be the agents through whom He can impart light to those in darkness. God has jewels in all the churches, and it is not for us to make sweeping denunciation of the professed religious world, but in humility and love to present to all the truth as it is in Jesus. Let men see piety and devotion, let them behold Christlikeness of character, and they will be drawn to the truth. He who loves God supremely and his neighbor as himself will be a light in the world. Those who have a knowledge of the truth are to communicate the same. They are to lift up Jesus, the world's Redeemer; they are to hold forth the word of life.... PM 305.3

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Ellen G. White
Selected Messages Book 3, 295.1

The question has been asked by some, “Has Sister White healed the sick?” I answer, “No, no; Sister White has often been called to pray for the sick, and to anoint them with oil in the name of the Lord Jesus, and with them she has claimed the fulfillment of the promise, ‘The prayer of faith shall save the sick.’” No human power can save the sick, but, through the prayer of faith, the Mighty Healer has fulfilled His promise to those who have called upon His name. No human power can pardon sin or save the sinner. None can do this but Christ, the merciful physician of body and soul. 3SM 295.1

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Ellen G. White
The Upward Look, 375.1

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. James 5:14, 15. UL 375.1

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