James 5:14-18
Verse 14. 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 forms 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. Gr., presbyters. Acts 15:2; and also 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 (Jas 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, Jas 5:15. Prayer is always one important means of obtaining the Divine favour, and there is no place where it is more appropriate than by the bedside 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. Isa 1:6; and also Lk 10:34. 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 Mohammoedans 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," Mt 10:22; 18:6,20, Mt 19:29; 24:9; Mk 9:41; 13:13; Lk 21:12,17; Rev 2:3; Col 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. (a) "any sick among you" Mk 16:18 Verse 15. And the prayer of faith. The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the faith exercised shall be that the sick man will certainly recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful committing of the cause into his hands. We express our earnest wish, and leave the case with him. The prayer of faith is to accompany the use of means, or all means would be ineffectual without the blessing of God. Shall save the sick, and the Lord shall raise him up. This must be understood, as such promises are everywhere, with this restriction, that they will be restored to health if it shall be the will of God; if he shall deem it for the best. It cannot be taken in the absolute and unconditional sense, for then, if these means were used, the sick person would always recover, no matter how often he might be sick, and he need never die. The design is to encourage them to the use of these means with a strong hope that it would be effectual. It may fairly be inferred from this statement, (1,) that there would be cases in large numbers where these means would be attended with this happy result; and, (2,) that there was so much encouragement to do it that it would be proper in any case of sickness to make use of these means. It may be added, that no one can demonstrate that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isa 38:1-5. And if he have committed sins, they shall be forgiven him. Perhaps there maybe a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease. in answer to prayer would be an evidence that the sin was pardoned. Compare Mt 9:2. But the promise may be understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to remembrance, especially if the one who was sick had been unfaithful to his Christian vows; and that the sickness in connexion with the prayers offered would bring him to true repentance, and would recover him from his wanderings. On backsliding and erring Christians sickness often has this effect; and the subsequent life is so devoted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven. This passage (Jas 5:14-15) is important, not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to sustain one of the peculiar rites of their religion-- that of "extreme unction"--a "sacrament," as they suppose, to be administered to those who are dying. It is of importance, therefore, to inquire more particularly into its meaning. There can be but three views taken of the passage: I. That it refers to a miraculous healing by the apostles, or by other early ministers of religion who were endowed with the power of healing diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable. (a) Nothing of this kind is said by the apostle, and this is not necessary to be supposed in order to a fair interpretation of the passage. (b) The reference, as already observed, is clearly not to the apostles, but to the ordinary officers of the church--for such a reference would be naturally understood by the word presbyters; and to suppose that this refers to miracles, would be to suppose that this was a common endowment of the ordinary ministers of religion. But there was no promise of this, and there is no evidence that they possessed it. In regard to the extent of the promise, "they shall lay hands on the sick, and they shall recover," Mk 16:17. (c) If this referred to the power of working miracles, and if the promise was absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand. II. It is supposed by the Roman Catholics to give sanction to the practice of "extreme unction," and to prove that this was practised in the primitive church. But the objections to this are still more obvious. (a) It was not to be performed at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact that he was to die. But "extreme unction," from its very nature, is to be practised only where the patient is past all hope of recovery. (b) It was not with a view to his death, but to his living, that it was to be practised at all. It was not that he might be prepared to die, but that he might he restored to health--"and the prayer of faith shall save the sick, and the Lord shall raise him up." But "extreme unction" can be with no such reference, and no such hope. It is only with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as "extreme unction." (c) The ordinance practised as "extreme unction" is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are instances indeed of persons being embalmed after death. It was a fact also that the Saviour said of Mary, when she poured ointment on his body, that she "did it for his burial," or with reference to his burial, (Mt 26:12;)but the Saviour did not say that it was with reference to his death, or was designed in any way to prepare him to die, nor is there any instance in the Bible in which such a rite is mentioned. The ceremony of extreme unction has its foundation in two things: first, in superstition, in the desire of something that shall operate as a charm, or that shall possess physical efficiency in calming the apprehensions of a troubled conscience, and in preparing the guilty to die; and, second, in the fact that it gives immense power to the priesthood. Nothing is better adapted to impart such power than a prevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine--for the dying look around for consolation and support, and they grasp at anything which will promise ease to a troubled conscience, and the hope of heaven. The gospel has made arrangements to meet this state of mind in a better way--in the evidence which the guilty may have that by repentance and faith their sins are blotted out through the blood of the cross. III. The remaining supposition, therefore, and, as it seems to me, the true one, is, that the anointing with oil was, in accordance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health. Besides what has been already said, the suggestions may be made in addition: (a) This was, as we have seen, a common usage in the East, and is to this day. (b) This interpretation meets all that is demanded to a fair understanding of what is said by the apostle. (c) Everything thus directed is rational and proper. It is proper to call in the ministers of religion in time of sickness, and to ask their counsels and their prayers. It is proper to make use of the ordinary means of restorate to health. It was proper then, as it is now, to do this "in the name of the Lord;" that is, believing that it is in accordance with his benevolent arrangements, and making use of means which he has appointed. And it was proper then, as it is now, having made of those means, to implore the Divine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and of faith in regard to the recovery of the sufferer; and no one can show that in thousands of instances in the apostles' day, and since, the prayer of faith, accompanying the proper use of means, may not have raised up those who were on the borders of the grave, and who but for these means would have died. (a) "if he have committed sins" Isa 33:24 Verse 16. Confess your faults one to another. This seems primarily to refer to those who were sick, since it is added, "that ye may be healed." The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see Jas 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. 1Cor 11:30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connexion with prayer, be an important means of restoration to health. The duty inculcated, and which is equally binding on all now, is, that if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confession should be made when we are sick. The particular reason for doing it which is here specified is, that it would contribute to a restoration to health--"that ye may be healed." In the case specified, this might be supposed to contribute to a restoration to health from one of two causes: (1.) If the sickness had been brought upon them as a special act of Divine visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or (2) in any case, if the mind was troubled by the recollection of guilt, it might be hoped that the calmness and peace resulting from confession would be favourable to a restoration to health. The former case would of course be more applicable to the times of the apostles; the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt; and, in such a case, nothing will contribute more directly to recovery than the restoration of peace to the soul agitated by guilt and by the dread of a judgment to come. This may be secured by confession--confession made first to God, and then to those who are wronged. It may be added, that this is a duty to which we are prompted by the very nature of our feelings when we are sick, and by the fact that no one is willing to die with guilt on his conscience; without having done everything that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of "auricular confession," or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty; all our improper thoughts, desires, words, and actions; and that the priest has power to declare on such confession that the sins are forgiven. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. For, (1,) the confession here enjoined is not to be made by a person in health, that he may obtain salvation, but by a sick person, that he may be healed. (2.) As mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest. (3.) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the confession is to be made. (4.) The confession referred to is for "faults" with reference to "one another," that is, where one has injured another; and nothing is said of confessing faults to those whom we have not injured at all. (5.) There is no mention here of absolution, either by a priest or any other person. (6.) If anything is meant by absolution that is scriptural, it may as well be pronounced by one person as another; by a layman as a clergyman. All that it can mean is, that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as another. No priest, no man whatever, is empowered to say to another either that he is truly penitent, or to forgive sin. "Who can forgive sins but God only?" None but he whose law has been violated, or who has been wronged, can pardon an offence. No third person can forgive a sin which a man has committed against a neighbour; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who call put himself in the place of God, and presume to pardon the sins which his creatures have committed against him? (7.) The practice of "auricular confession" is "evil, and only evil, and that continually." Nothing gives so much power to a priesthood as the supposition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confession would have vanished at once; the image which would have departed as soon as it came before the mind but for the necessity of retaining it to make confession--these are the things over which a man would seek to have control, and to which he would desire to have access, if he wished to accomplish purposes of villany. The very thing which a seducer would desire would be the power of knowing all the thoughts of his intended victim; and if the thoughts which pass through the soul could be known, virtue would be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of a community than the practice of auricular confession. And pray one for another. One for the other; mutually. Those who have done injury, and those who are injured, should pray for each other. The apostle does not seem here, as in Jas 5:14-15, to refer particularly to the prayers of the ministers of religion, or the elders of the church, but refers to it as a duty appertaining to all Christians. That ye may be healed. Not with reference to death, and therefore not relating to "extreme unction," but in order that the sick may be restored again to health. This is said in connexion with the duty of confession, as well as prayer; and it seems to be implied that both might contribute to a restoration to health. Of the way in which prayer would do this, there can be no doubt; for all healing comes from God, and it is reasonable to suppose that this might be bestowed in answer to prayer. Of the way in which confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be removed if the suffering offender would make full confession to God, or to him whom he has wronged, and should resolve to offend no more. Perhaps this is, oftener than we suppose, one of the methods which God takes to bring his offending and backsliding children back to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his children are led to reflect on their violated vows and their unfaithfulness, and resolve to sin no more, they are raised up again to health, and made eminently useful to the church. So calamity, by disease or in other forms, often comes upon the vicious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural effects of their sinful course are arrested, and they become examples of virtue and usefulness in the world. The effectual fervent prayer. The word effectual is not the most happy translation here, since it seems to do little more than to state a truism--that a prayer which is effectual is availing--that is, that it is effectual. The Greek word (ενεργουμενη) would be better rendered by the word energetic, which indeed is derived from it. The word properly refers to that which has power; which in its own nature is fitted to produce an effect. It is not so much that it actually does produce an effect, as that it is fitted to do it. This is the kind of prayer referred to here. It is not listless, indifferent, cold, lifeless, as if there were no vitality in it, or power, but that which is adapted to be efficient--earnest, sincere, hearty, persevering. There is but a single word in the original to answer to the translation effectual fervent. Macknight and Doddridge suppose that the reference is to a kind of prayer "inwrought by the Spirit," or the "inwrought prayer;" but the whole force of the original is expressed by the word energetic, or earnest. Of a righteous man. The quality on which the success of the prayer depends is not the talent, learning, rank, wealth, or office of the man who prays, but the fact that he is a "righteous man," that is, a good man; and this may be found in the ranks of the poor, as certainly as the rich; among laymen, as well as among the ministers of religion; among slaves, as well as among their masters. Availeth much. ισχυει. Is strong; has efficacy; prevails. The idea of strength or power is that which enters into the word; strength that overcomes resistance and secures the object. Compare.Mt 7:28; Acts 19:16; Rev 12:8. It has been said that "prayer moves the arm that moves the world;" and if there is anything that can prevail with God, it is prayer-- humble, fervent, earnest petitioning. We have no power to control him; we cannot dictate or prescribe to him; we cannot resist him in the execution of his purposes; but we may ASK him for what we desire, and he has graciously said that such asking may effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that prayer is effectual in obtaining blessings from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power; but God has graciously purposed that his favour shall be granted to those who call upon him, and that what no mere human power can effect should be produced by his power in answer to prayer. (a) "confess your faults" Acts 19:18 (+) "faults" or, "offences" (b) "availeth much" Ps 145:19 Verse 17. Elias. The common way of writing the word Elijah in the New Testament, Mt 11:14; 16:14; 17:3, etc. Was a man subject to like passions as we are. This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject; but that he was like afflicted; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Acts 14:15. The apostle is illustrating the efficacy of prayer. In doing this, he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that his prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favoured with such advantages would be heard; and especially that it could not be argued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, would be answered. To meet this, the apostle says that he was a mere man, with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet. And he prayed earnestly. Greek, "He prayed with prayer"--a Hebraism, to denote that he prayed earnestly. Compare Lk 22:15. This manner of speaking is common in Hebrew. Compare 1Sam 26:25; Ps 118:18, Lam 1:2. The reference here is undoubtedly to 1Kgs 17:1. In that place, however, it is not said that Elijah prayed, but that he said, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word." Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been handed down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connexion with prayer, Jn 11:41-42. That it might not rain. Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins. And it rained not on the earth. On the land of Palestine, for so the word earth is frequently understood in the Bible. Lk 2:1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab. By the space. For the time. Of three years and six months. Lk 4:25 to see this explained. Compare Lightfoot, Horae Hebraicae, on Lk 4:25. (+) "Elias" or, "Elijah" (a) "he prayed earnestly" 1Kgs 17:1 (++) "earnestly" or, "in prayer" Verse 18. And he prayed again. The allusion here seems to be to 1Kgs 18:42,45, though it is not expressly said there that he prayed. Perhaps it might be fairly gathered from the narrative that he did pray, or at least that would be the presumption, for he put himself into a natural attitude of prayer. "he cast himself down upon the earth, and put his face between his knees," 1Kgs 18:42. In such circumstances, it is to be fairly presumed that such a man would pray; but it is remarkable that it is not expressly mentioned, and quite as remarkable that James should have made his argument turn on a thing which is not expressly mentioned, but which seems to have been a matter of inference. It seems probable to me, therefore, that there was some tradition on which he relied, or that it was a common interpretation of the passage in 1Kgs 18 that Elijah prayed earnestly, and that this was generally believed by those to whom the apostle wrote. Of the fact that Elijah was a man of prayer, no one could doubt; and in these circumstances the tradition and common belief were sufficient to justify the argument which is employed here. And the heaven gave rain. The clouds gave rain. "The heaven was black with clouds and wind, and there was a great rain," 1Kgs 18:45. And the earth brought forth her fruit. The famine ceased, and the land again became productive. The case referred to here was indeed a miracle, but it was a case of the power of prayer, and therefore to the point. If God would work a miracle in answer to prayer, it is reasonable to presume that he will bestow upon us the blessings which we need in the same way. (a) "he prayed again" 1Kgs 18:42,45 (+) "fruit" or, "produce"
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