Albert Barnes Commentary James 5:14

"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:" — James 5:14 (ASV)

Is any sick among you? In the previous verse, the reference was to affliction in general, and the duty urged there was one applicable to all forms of trial. The subject of sickness, however, is so important, since it occurs so often, 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 the kind that 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 Barnes on Acts 15:2; and also see Barnes on Acts 11:30.

It cannot be supposed that this refers to the apostles, for they could not always be 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 undoubtedly to the ordinary religious teachers of the congregation—the officers of the church entrusted 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 to be expected from 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 by chance, 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 individuals—even members of the church—to be sick for a long time and to presume that their pastor must know all about it. Then they wonder that he does not come to see them and judge him harshly because he does not. A pastor cannot be expected to know everything. Nor can it be presumed that he knows when people are sick any more than he can know anything else, unless he is informed of it. And many hard thoughts and suspicions of neglect would be avoided if, when people are sick, they would in some way inform their pastor of it.

It should always be assumed that a minister of the gospel is ready to visit the sick. But how can he go unless he is somehow informed of the illness of those who need his counsel and prayers? The sick send for their family physician; why should they presume that their pastor will know of their illness any more than their physician will?

And let them pray over him. With him, and for him. A sick person is often not very capable of praying for himself, and it is a privilege to have someone lead his thoughts in devotion. Besides, the prayer of a good man may be effective in restoring him to health (James 5:15).

Prayer is always an important means of obtaining divine favor, and there is no place where it is more appropriate than by the bedside of the sick. 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 the one 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 person should avail himself of the aid of those who "have an interest at the throne of grace," so that these blessings 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 Barnes on Isaiah 1:6; and also see Barnes on Luke 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 Muslims 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 that will meet with his approval. 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. For such uses of the phrase "in the name of the Lord," and "in my name," compare Matthew 10:22; Matthew 18:6, 20; Matthew 19:29; Matthew 24:9; Mark 9:41; Mark 13:13; Luke 21:12, 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.