He should call the elders of the church
The term "elders" comes from the Greek "presbyteroi," which refers to mature, spiritually seasoned leaders within the church. These individuals were recognized for their wisdom and spiritual authority. The instruction to "call the elders" underscores the importance of church leadership in pastoral care and spiritual oversight. Historically, the role of elders was crucial in maintaining doctrinal purity and providing guidance to the congregation. This phrase highlights the responsibility of church leaders to be actively involved in the lives of their members, particularly in times of distress.

to pray over him
Prayer is a central theme in the book of James, and here it is presented as a powerful tool for healing. The act of praying "over" someone suggests a laying on of hands, a practice rooted in Jewish tradition and carried into the early Christian church. This physical act symbolizes the transmission of spiritual blessing and the invocation of God's healing power. The emphasis on prayer reflects the belief in God's sovereignty and the efficacy of intercessory prayer, encouraging believers to seek divine intervention in their struggles.

and anoint him with oil
Anointing with oil has deep roots in biblical tradition, often symbolizing consecration, healing, and the presence of the Holy Spirit. The Greek word "aleipsantes" indicates a ritualistic application of oil, which was a common practice in both Jewish and Greco-Roman cultures for medicinal and religious purposes. In the context of this verse, anointing with oil serves as a tangible expression of faith and a means of setting the sick person apart for God's special attention and care. It signifies the blending of physical and spiritual healing, acknowledging that all healing ultimately comes from God.

in the name of the Lord
This phrase emphasizes the authority and power of Jesus Christ in the act of healing. To do something "in the name of the Lord" means to act in accordance with His will and under His authority. It reflects the early Christian understanding that all acts of ministry and healing are to be done with a recognition of Christ's lordship. This invocation of Jesus' name is a declaration of faith and trust in His power to heal and restore. It serves as a reminder that the ultimate source of healing is not the oil, the elders, or the prayer itself, but the Lord who works through these means.

(14, 15) Anointing him with oil.--Or, unction. The use of some precious and mysterious ointment, on solemn occasions, obtained in most of the ancient nations, specially the Eastern. The Jews themselves were by no means originators of the habit, although they carried it to its highest ceremonial and significance. Apart, too, from the regular performances of the rite, as upon the accession of a king, or the consecration of a high priest, it often occurred in private cases, and some striking instances are recorded in the Gospels:--the spikenard, costly and fragrant (Luke 7:36-50), wherewith the Saviour's feet were anointed by "a woman which was a sinner;" and that, again, which Mary, of her grateful love, poured upon Him six days before His death (John 12:3-9). These were not unusual acts, but chiefly worthy of note because of the persons concerned. It was not remarkable for women to make such offerings to a famous rabbi, but that our Lord should be so treated, carried a deeper meaning. Nor, again, was it a new ordinance with which the Apostles were first commissioned, in pursuance whereof they "anointed with oil many that were sick, and healed them" (Mark 6:13). "Here," observes Bishop Harold Browne, "unction was evidently an outward sign, similar to that used by our Saviour, when He made clay, and put it to the blind man's eyes. It was connected with the miraculous power of healing." This connection only, this use of a known form with a diviner import, was the cause of astonishment; and clearly it was to such a practice, with simply its common intention, that St. James refers. Nor can we refrain from saying, however undesirous of controversy, that all which unction now implies to the Romanist is quite opposed to whatever force and value are given it in Holy Writ. There unction is enjoined "with the special object of recovery;" its purport was a present bodily one, and in no way applicable to the future of the soul. "The prayer of faith shall save the sick"--i.e., shall heal him: the faithful prayer shall be that which God will answer, and so "raise up" the sufferer. But, it is urged, the next clause has a different force: "If he have committed sins, they shall be forgiven him." Such is only apparent in our own version, and not in the original. The grammatical sense infers that the sick man is abiding under the consequence of some committed sin, which is "presumed to have been the working cause of his present sickness." So Alford, and Bede similarly: "Many by reason of sins done in the soul are compassed by weakness: nay, even death of the body." And the former theologian again: "Among all the daring perversions of Scripture, by which the Church of Rome has defended her superstitions, there is none more patent than that of the present passage. Not without reason has the Council of Trent defended its misinterpretation with anathema; for indeed it needed that, and every other recommendation, to support it, and give it any kind of acceptance. The Apostle is treating of a matter totally distinct from the occasion and the object of extreme unction. He is enforcing the efficacy of the prayer of faith in afflictions (James 5:13). Of such efficacy he adduces one special instance. In sickness let the sick man inform the elders of the church. Let them, representing the congregation of the faithful, pray over the sick man, accompanying that prayer with the symbolic and sacramental act of anointing with oil in the name of our Lord. Then the prayer of faith shall save (heal) the sick man, and the Lord shall bring him up out of his sickness; and even if it were occasioned by some sin, that sin shall be forgiven him. Such is the simple and undeniable sense of the Apostle, arguing for the efficacy of prayer; and such the perversion of that sense by the Church of Rome." Not that we should think this and other like cases are wholly intentional twistings of God's word. The Latin Bible is in many places a faulty--though not deliberately unfaithful--rendering of the Hebrew and Greek; and half our differences with Rome arise from such misinterpretations. Allowing the beginning of mischief to have been oftentimes a wrong translation, religious opinions engendered from it, we can understand, would be hardly cast aside, more especially when advantageous to their possessors. Little by little the change of doctrine drew on, and most probably thus:--The aim of the apostolic anointing was bodily recovery, and (again we quote Bishop Browne) "this exactly corresponds with the miraculous cures of early ages; . . . so long as such . . . powers remained in the Church, it was reasonable that anointing of the sick should be retained." But these powers ceased, in the wisdom of God, after awhile; not so, however, the ceremony to which men's minds in distress had been accustomed. It was retained in affection when its true force had departed. But since no outward result remained visible, fervent and mystical teachers could not well avoid searching for the invisible; and thus the area of operations was removed from the flesh to the spirit. The words of Holy Scripture would, with a little straining, bear such a colourable translation: and so was laid the foundation of that belief now current in a great part of Christendom. The Greek Church still practices unction, but rather in memory of a venerated custom, wherein God's mercy was aforetime present; the Latin, unfortunately, is bound by its Council of Trent (Sessio xiv.) to believe "extreme unction to be a sacrament, instituted by Christ, conferring good, remitting sins, and comforting the infirm." Its authorised manual of devotion--The Crown of Jesus (p. 710)--says, "Our Lord and Saviour Jesus Christ, in His tender solicitude for those whom He has redeemed by His precious blood, has been pleased to institute another sacrament, to help us at that most important hour on which eternity depends--the hour of death. This sacrament is called Extreme Unction, or the last anointing." And further explains, "The priest, in administering this sacrament, anoints the five principal senses of the body--the eyes, the ears, the nostrils, the lips, the hands and the feet--because these have been employed during life in offending God. At each anointing he pronounces these words: 'May the Lord by this holy anointing, and by His own most tender mercy, pardon thee whatever sin thou hast committed, by thy sight, hearing,' &c. . . ." Notwithstanding this lamentable departure from right exegesis, some divines think it wise and well to reflect how far with profit the ancient ceremony could be revived; while others would rather let it slumber with the past. "When miraculous powers ceased, it was reasonable that the unction should cease also." Still more reasonable is it that even the form or memorial, however touching and beautiful, should be abandoned, rather than we should seem by it to be at one with the changed--alas! the false--teaching of that Church of man's tradition, Rome.

(1) that they might pray over the sick person (on the accusative ἐπ αὐτόν, see Winer, p. 508); and

(2) that they might anoint him with oil in the Name of the Lord, The result anticipated is also twofold:

(1) "the prayer of faith shall save the sick" ("save," σώζειν, here as in other passages, e.g. Matthew 9:21, 22, etc., refers to bodily healing); and . . .

Parallel Commentaries ...