The Meaning of James 5:14 Explained

James 5:14

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:

YLT: is any infirm among you? let him call for the elders of the assembly, and let them pray over him, having anointed him with oil, in the name of the Lord,

Darby: Is any sick among you? let him call to him the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord;

ASV: Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

KJV Reverse Interlinear

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: 

What does James 5:14 Mean?

Verse Meaning

Times of spiritual weakness or physical sickness are usually occasions in which it is especially difficult to be patient (e.g, Job).
Anointing with oil was the equivalent in James" day of applying medication (cf. 1 Timothy 5:23).
". . . oil among the ancients was highly valued for its therapeutic qualities ( Isaiah 1:16; Luke 10:34)." [1]
The oil provided more refreshment and soothing comfort than it did real relief for serious ailments, but people drank it as well as rubbing it on themselves as a medication. The term translated "anointing him with oil" in Greek refers to medicinal anointing, not religious ceremonial anointing. [2] James used aleiphein ("rub") here rather than chriein ("anoint"). The former word is the "mundane and profane" referring to all kinds of rubbing whereas the latter is the "sacred and religious" word used to describe religious ceremonies. [3]
James instructed that in times of weakness, spiritual or physical, Christians should ask their church elders to visit them, to pray for them, and to minister to them in Jesus" name (i.e, as His servants). [4]
"Prayer is the more significant of the two ministries performed by the elders. "Pray" is the main verb, while "anoint" is a participle. Moreover, the overall emphasis of the paragraph is on prayer. So the anointing is a secondary action." [5]
The fact that the weary person was to summon the elders gives a clue that this person"s sickness connects with some spiritual condition. This proves to be the case in James 5:15. Today a skilled physician normally provides the medical attention. The elders need to deal with the spiritual factors affecting the sick person, if any, since they have a responsibility for the spiritual welfare of the flock ( Hebrews 13:17). In this context James had a sickness with spiritual roots in view. Really all sickness is traceable to the Fall.
It is interesting that James did not tell his readers to call for someone with the gift of healing. Evidently such people were rare even in the very early history of the church when James wrote.
Probably this treatment reminded the sick person of the power of the Holy Spirit that anointing with oil symbolized in the Old Testament. [6]
"Aleiphein . . . may have been chosen over chriein because of standard usage yet still with the intention of conveying the thought that the anointing of oil was symbolic." [7]
This verse is the basis for the Roman Catholic doctrine of extreme unction (i.e, anointing someone with oil at death to gain merit with God for so doing). [5] This practice began in the eighth century. [9]

Context Summary

James 5:12-20 - Effectual Prayer
In view of the judgment-seat, at which we shall have to give an account of our words, we shall do well to employ the simplest, plainest speech, Matthew 5:34; Matthew 12:36-37.
How shall we act in any given situation? The Apostle says in effect, be perfectly natural. The suffering should pray, the glad sing, the sick confess his sins and call for believing prayer. The oil is the symbol of the Holy Spirit. The body is the Holy Spirit's temple, and He is asked to bring it to the level of that spiritual wholeness which is His ideal. Where He gives the prayer that can affirm and claim, there is no doubt that perfect health will result. But there is all the difference between human telepathy and divine healing, which is God's gift to faith.
Elijah became what he was by faith and prayer. Naturally he was subject to the same fears and failings as ourselves. There are two reasons why we should endeavor to convert men: (1) for their salvation, (2) for the arrest of their baleful influence [source]

Chapter Summary: James 5

1  Rich oppressors are to fear God's vengeance
7  We ought to be patient in afflictions, after the example of the prophets, and Job;
12  to forbear swearing;
13  to pray in adversity, to sing in prosperity;
14  to acknowledge mutually our several faults, to pray one for another;
19  and to correct a straying brother

Greek Commentary for James 5:14

Is any among you sick? [αστενει τις εν υμιν]
Present active indicative of αστενεω — astheneō old verb, to be weak (without strength), often in N.T. (Matthew 10:8). [source]
Let him call for [προσκαλεσαστω]
First aorist (ingressive) middle imperative of προσκαλεω — proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον — proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι — proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω — aleiphō old verb, to anoint, and the instrumental case of ελαιον — elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν — proseuxasthōsan (pray). See the same use of αλειπω ελαιωι — aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω — aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν — Aleiphein is the mundane and profane, χριειν — chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
Let them pray over him [προσευχαστωσαν επ αυτον]
First aorist middle imperative of προσευχομαι — proseuchomai Prayer for the sick is clearly enjoined. [source]
Anointing him with oil [αλειπσαντες ελαιωι]
First aorist active participle of αλειπω — aleiphō old verb, to anoint, and the instrumental case of ελαιον — elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν — proseuxasthōsan (pray). See the same use of αλειπω ελαιωι — aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω — aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν — Aleiphein is the mundane and profane, χριειν — chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]

Reverse Greek Commentary Search for James 5:14

Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

Mark 6:13 They cast out many demons and they anointed with oil [εχεβαλλον και ηλειπον ελαιωι]
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι — aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω — aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω — aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor. [source]
John 11:2 Anointed [ἀλείψασα]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
Acts 28:8 Laying his hands on him healed him [δυσεντερια]
Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. [source]
Acts 28:8 Sick [συνεχομενον]
“Held together.” Common verb again for the sick as in Luke 4:38. Of fever (πυρετοις — puretois). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). Dysentery Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια — epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο — epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι — anagomenois (when we sailed) “the things for our needs” (αναγομενοις — ta pros tas chreias). [source]
Acts 28:8 Dysentery [δυσεντεριωι]
Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια — epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο — epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι — anagomenois (when we sailed) “the things for our needs” (αναγομενοις — ta pros tas chreias). [source]
1 Corinthians 12:9 Gifts of healings [χαρισματα ιαματων]
Ιαμα — Iama old word from ιαομαι — iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν — en here as just before. [source]
1 Timothy 4:8 Profiteth little [πρὸς ὀλίγον ἐστὶν ὠφέλιμος]
Lit. is profitable for a little. The phrase πρὸς ὀλίγον only here and James 5:14. In the latter passage it means for a little while. Comp. Hebrews 12:10, πρὸς ὀλίγας ἡμέρας for a few days. According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος usefulor profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. olxx. [source]
James 5:16 That ye may be healed [οπως ιατητε]
Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here. [source]
James 5:16 Pray for one another [προσευχεστε υπερ αλληλων]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε — hopōs iathēte). Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]

What do the individual words in James 5:14 mean?

Is sick anyone among you Let him call near the elders of the church and let them pray over him having anointed him with oil in the name of the Lord
ἀσθενεῖ τις ἐν ὑμῖν προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας καὶ προσευξάσθωσαν ἐπ’ αὐτὸν ἀλείψαντες ‹αὐτὸν› ἐλαίῳ ἐν τῷ ὀνόματι τοῦ Κυρίου

ἀσθενεῖ  Is  sick 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀσθενέω  
Sense: to be weak, feeble, to be without strength, powerless.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
προσκαλεσάσθω  Let  him  call  near 
Parse: Verb, Aorist Imperative Middle, 3rd Person Singular
Root: προσκαλέω  
Sense: to call to.
πρεσβυτέρους  elders 
Parse: Adjective, Accusative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐκκλησίας  church 
Parse: Noun, Genitive Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
προσευξάσθωσαν  let  them  pray 
Parse: Verb, Aorist Imperative Middle, 3rd Person Plural
Root: προσεύχομαι  
Sense: to offer prayers, to pray.
ἐπ’  over 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἀλείψαντες  having  anointed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἀλείφω  
Sense: to anoint.
ἐλαίῳ  with  oil 
Parse: Noun, Dative Neuter Singular
Root: ἔλαιον  
Sense: olive oil.
ὀνόματι  name 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.